ripening from the seeds which he had sown. That evil story must find its
place in the melancholy chapter where the fortunes of the Dutch republic
are blended with the grim chronicle of the thirty years' war. Until the
time arrives for retracing the course of those united transactions to
their final termination in the peace of Westphalia, it is premature to
characterize an epoch which, at the moment with which we are now
occupied, had not fairly begun.

The Gomarites accused the Arminians of being more lax than Papists, and
of filling the soul of man with vilest arrogance and confidence in good
works; while the Arminians complained that the God of the Gomarites was
an unjust God, himself the origin of sin.

The disputes on these themes had been perpetual in the provinces ever
since the early days of the Reformation. Of late, however, the acrimony
of theological conflict had been growing day by day more intense. It was
the eternal struggle of religious dogma to get possession of the State,
and to make use of political forces in order to put fetters on the human
soul; to condemn it to slavery where most it requires freedom.

The conflict between Gomarus and Arminius proceeded with such ferocity
in Leyden, that, since the days of the memorable siege, to which the
university owed its origin, men's minds had never been roused to such
feverish anxiety: The theological cannonades, which thundered daily from
the college buildings and caused all Holland to quake, seemed more
appalling to the burghers than the enginry of Valdez and Boisot had ever
seemed to their fathers.

The Gomarite doctrine gained most favour with the clergy, the Arminian
creed with the municipal magistracies. The magistrates claimed that