There was but one voice as to the choice of an envoy. Of all the
Flemish nobles Count Egmont was the only one whose appointment would
give equal satisfaction to both parties. His hatred of the Inquisition,
his patriotic and liberal sentiments, and the unblemished integrity of
his character, gave to the republic sufficient surety for his conduct,
while for the reasons already mentioned he could not fail to be welcome
to the king. Moreover, Egmont's personal figure and demeanor were
calculated on his first appearance to make that favorable impression
which goes co far towards winning the hearts of princes; and his
engaging carriage would come to the aid of his eloquence, and enforce
his petition with those persuasive arts which are indispensable to the
success of even the most trifling suits to royalty. Egmont himself,
too, wished for the embassy, as it would afford him the opportunity of
adjusting, personally, matters with his sovereign.

About this time the Council, or rather synod, of Trent closed its
sittings, and published its decrees to the whole of Christendom. But
these canons, far from accomplishing the object for which the synod was
originally convened, and satisfying the expectation of religious
parties, had rather widened the breach between them, and made the schism
irremediable and eternal.

The labors of the synod instead of purifying the Romish Church from its
corruptions had only reduced the latter to greater definiteness and
precision, and invested them with the sanction of authority. All the
subtilties of its teaching, all the arts and usurpations of the Roman
See, which had hitherto rested more on arbitrary usage, were now passed
into laws and raised into a system. The uses and abuses which during
the barbarous times of ignorance and superstition had crept into
Christianity were now declared essential parts of its worship, and
anathemas were denounced upon all who should dare to contradict the
dogmas or neglect the observances of the Romish communion. All were
anathematized who should either presume to doubt the miraculous power of
relics, and refuse to honor the bones of martyrs, or should be so bold
as to doubt the availing efficacy of the intercession of saints. The
power of granting indulgences, the first source of the defection from
the See of Rome, was now propounded in an irrefragable article of faith;
and the principle of monasticism sanctioned by an express decree of the
synod, which allowed