Freedom of government and freedom, of religion were, on the whole,
assisted by this triple antagonism. The prince, so soon as war was
over, hated the Advocate and his daily increasing power more and more.
He allied himself more closely than ever with the Gomarites and the
clerical party in general, and did his best to inflame the persecuting
spirit, already existing in the provinces, against the Catholics and the
later sects of Protestants.

Jeannin warned him that "by thus howling with the priests" he would be
suspected of more desperately ambitious designs than he perhaps really
cherished.

On the other hand, Barneveld was accused of a willingness to wink at the
introduction, privately and quietly, of the Roman Catholic worship. That
this was the deadliest of sins, there was no doubt whatever in the minds
of his revilers. When it was added that he was suspected of the Arminian
leprosy, and that he could tolerate the thought that a virtuous man or
woman, not predestined from all time for salvation, could possibly find
the way to heaven, language becomes powerless to stigmatize his
depravity. Whatever the punishment impending over his head in this world
or the next, it is certain that the cause of human freedom was not
destined on the whole to lose ground through the life-work of Barneveld.

A champion of liberties rather than of liberty, he defended his
fatherland with heart and soul against the stranger; yet the government
of that fatherland was, in his judgments to be transferred from the hand
of the foreigner, not to the self-governing people, but to the provincial
corporations. For the People he had no respect, and perhaps little
affection. He often spoke of popular rights with contempt. Of popular