It was all in vain. The indirect applications of the imperial commissioners made to his servants and his nearest relations were entirely unsuccessful. The Prince was not to be drawn into a negotiation in his own name or for his own benefit. If the estates were satisfied, he was satisfied. He wanted no conditions but theirs; "nor would he directly, or indirectly," he said, "separate himself from the cause on which hung all his evil or felicity." He knew that it was the object of the enemy to deprive the country of its head, and no inducements were sufficient to make him a party to the plot. At the same time, he was unwilling to be an obstacle, in his own person, to the conclusion of an honorable peace. He would resign his offices which he held at the solicitation of the whole country, if thus a negotiation were likely to be more successful. "The Prince of Parma and the disunited provinces," said he to the states-general, "affect to consider this war as one waged against me and in my name—as if the question alone concerned the name and person of the general. If it be so, I beg you to consider whether it is not because I have been ever faithful to the land. Nevertheless, if I am an obstacle, I am ready to remove it. If you, therefore, in order to deprive the enemy of every right to inculpate us, think proper to choose another head and conductor of your affairs, I promise you to serve and to be obedient to him with all my heart. Thus shall we leave the enemy no standing-place to work dissensions among us." Such was his language to friend and foe, and here, at least, was one man in history whom kings were not rich enough to purchase.
On the 18th of May, the states' envoys at Cologne presented fourteen articles, demanding freedom of religion and the ancient political charters. Religion, they said, was to be referred; not to man, but to God. To him the King was subject as well as the people. Both King and people—"and by people was meant every individual in the land"—were bound to serve God according to their conscience.
The imperial envoys found such language extremely reprehensible, and promptly refused, as umpires, to entertain the fourteen articles. Others drawn up by Terranova and colleagues, embodying the claims of the royal and Roman party, were then solemnly presented, and as promptly rejected. Then the imperial umpires came forward with two bundles of proposisitions—approved beforehand by the Spanish plenipotentiaries. In the political bundle; obedience due to the King was insisted upon, "as in the time of the Emperor Charles." The religious category declared that "the Roman religion—all others excluded—should thenceforth be exercised in all the provinces." Both these categories were considered more objectionable by the states' envoys than the terms of Terranova, and astonishment was expressed that "mention should again be made of the edicts—as if blood enough had not been shed already in the cause of religion."
The Netherland envoys likewise gave the imperial commissioners distinctly to understand that—in case peace were not soon made—"the states would forthwith declare the King fallen from his sovereignty;" would for ever dispense the people from their oaths of allegiance to him, and would probably accept the Duke of Anjou in his place. The states-general, to which body the imperial propositions had been sent, also rejected the articles in a logical and historical argument of unmerciful length.
An appeal secretly made by the imperial and Spanish commissioners, from the states' envoys to the states themselves, and even to the people of the various provinces, had excited the anger of the plenipotentiaries. They complained loudly of this violation of all diplomatic etiquette, and the answer of the states-general, fully confirming the views of their ambassadors, did not diminish their wrath.
On the 13th of November, 1579, the states' envoys were invited into the council chamber of the imperial commissioners, to hear the last solemn commonplaces of those departing, functionaries. Seven months long they had been waiting in vain, they said, for the states' envoys to accede to moderate demands. Patience was now exhausted. Moreover, their mediatory views had been the subject of bitter lampooning throughout the country, while the authorities of many cities had publicly declared that all the inhabitants would rather, die the death than accept such terms. The peace-makers, accordingly, with endless protestations as to, their own purity, wisdom, and benevolence, left the whole "in the hands of God and the parties concerned."
The reply to this elaborate farewell was curt and somewhat crusty. "Had they known," said the states' envoys, "that their transparencies and worthinesses had no better intention, and the Duke of Terranova no ampler commission, the whole matter might have been despatched, not in six months, but in six days."
Thus ended the conferences, and the imperial commissioners departed. Nevertheless, Schwartzenburg remained yet a little time at Cologne, while five of the states' envoys also protracted their stay, in order to make their private peace with the King. It is hardly necessary to observe that the chief of these penitents was the Duke of Aerschot. The ultimatum of the states was deposited by the departing envoys with Schwartzenburg, and a comparison of its terms with those offered by the imperial mediators, as the best which could be obtained from Spain, shows the hopelessness of the pretended negotiation. Departure of the foreign troops, restitution of all confiscated property, unequivocal recognition of the Ghent treaty and the perpetual edict, appointment to office of none but natives, oaths of allegiance to the King and the states-general, exercise of the Reformed religion and of the Confession of Augsburg in all places where it was then publicly practised: such were the main demands of the patriot party.
In the secret instructions furnished by the states to their envoys, they were told to urge upon his Majesty the absolute necessity, if he wished to retain the provinces, of winking at the exercise of the Reformed and the Augsburg creeds. "The new religion had taken too deep root," it was urged, "ever to be torn forth, save with the destruction of the whole country."
Thus, after seven dreary months of negotiation, after protocols and memoranda in ten thousand folia, the august diplomatists had travelled round to the points from which they had severally started. On the one side, unlimited prerogative and exclusive Catholicism; on the other, constitutional liberty, with freedom of conscience for Catholic and Protestant alike: these were the claims which each party announced at the commencement, and to which they held with equal firmness at the close of the conferences.