Subsequently, as Olden-Barneveld's personal power increased, and as the negotiations for peace became more and more likely to prove successful, the Advocate lost all relish for placing his great rival on a throne. The whole project, with the documents and secret schemes therewith connected, became mere alms for oblivion. Barneveld himself, although of comparatively humble birth and station, was likely with time to exercise more real power in the State than either Henry or Maurice; and thus while there were three individuals who in different ways aspired to supreme power, the republic, notwithstanding, asserted and established itself. 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.