is Majesty's
forgiveness. If adversity should visit him, he cared but little for it;
he had lived long enough, he said, and should die with some glory,
regretting the disorders and oppressions which had taken place, but
conscious that it had not been in his power to remedy them. When reminded
by the commissioners of the King's power, he replied that he knew his
Majesty to be very mighty, but that there was a King more powerful
still--even God the Creator, who, as he humbly hoped, was upon his Side.

At a subsequent interview with Hugo Bonte, the Prince declared it almost
impossible for himself or the estates to hold any formal communication
with the Spanish government, as such communications were not safe. No
trust could be reposed either in safe conducts or hostages. Faith had
been too often broken by the administration. The promise made by the
Duchess of Parma to the nobles, and afterwards violated, the recent
treachery of Mondragon, the return of three exchanged prisoners from the
Hague, who died next day of poison administered before their release, the
frequent attempts upon his own life--all such constantly recurring crimes
made it doubtful, in the opinion of the Prince, whether it would be
possible to find commissioners to treat with his Majesty's government.
All would fear assassination, afterwards to be disavowed by the King and
pardoned by the Pope. After much conversation in this vein, the Prince
gave the Spanish agents warning that he might eventually be obliged to
seek the protection of some foreign power for the provinces. In this
connection he made use of the memorable metaphor, so often repeated
afterwards, that "the country was a beautiful damsel, who certainly did
not lack suitors able and willing to accept her and defend her against
the world." As to the matter of religion, he said he was willing to leave
it to be settled by the estates-general; but doubted whether anything
short of entire liberty of worship would ever satisfy the people.

Subsequently there were held other conferences, between the Prince and
Doctor Leoninus, with a similar result, all attempts proving fruitless to
induce him to abandon his position upon the subject of religion, or to
accept a pardon on any terms save the departure of the foreign troops,
the assembling of the estates-general, and entire freedom of religion.
Even if he were willing to concede the religious question himself, he
observed that it was idle to hope either fr