The Empire of Austria by John S. C. Abbott (great novels .TXT) 📕

degree of consideration, as he needed the aid of their arms in the wars in which he was incessantly involved with the Turks. He even made great efforts to introduce some measure of conciliation which should reconcile the two parties, and thus reunite his realms under one system of doctrine and of worship.

Still Protestantism was making rapid strides all over Europe. It had become the dominant religion in Denmark and Sweden, and, by the accession of Elizabeth to the throne of England, was firmly established in that important kingdom. In France also the reformed religion had made extensive inroads, gathering to its defense many of the noblest spirits, in rank and intellect, in the realm. The terrors of the inquisition had thus far prevented the truth from making much progress in Spain and Portugal.

With the idea of promoting reconciliation, Ferdinand adopted a measure which contributed greatly to his popularity with the Protestants. He united with France and Spain in urging Pius IV., a mild and pliant pontiff, to convene a council in Germany to heal the religious feud. He drew up a memorial, which was published and widely scattered, declaring that the Protestants had become far too powerful to be treated with outrage or contempt; that there were undeniable wrongs in the Church which needed to be reformed; and that no harm could accrue from permitting the clergy to marry, and to administer both bread and wine to the communicants in the Lord's Supper. It was a doctrine of the Church of Rome, that the laity could receive the bread only; the wine was reserved for the officiating priest.

This memorial of Ferdinand, drawn up with much distinctness and great force of argument, was very grateful to the Protestants, but very displeasing to the court of Rome. These conflicts raged for several years without any decisive results. The efforts of Ferdinand to please both parties, as usual, pleased neither. By the Protestants he was regarded as a persecutor and intolerant; while the Catholics accused him of lukewarmness, of conniving at heresy and of dishonoring the Church by demanding of her concessions derogatory to her authority and her dignity.

Ferdinand, finding that the Church clung with deathly tenacity to its corruptions, assumed himself quite the attitude of a reformer. A memorable council had been assembled at Trent on the 15th of January, 1562. Ferdinand urged the council to exhort the pope to examine if there was not room for some reform in his own person, state or court. "Because," said he, "the only true method to obtain authority for the reformation of others, is to begin by amending oneself." He commented upon the manifest impropriety of scandalous indulgences: of selling the sacred offices of the Church to the highest bidder, regardless of character; of extorting fees for the administration of the sacrament of the Lord's Supper; of offering prayers and performing the services of public devotion in a language which the people could not understand; and other similar and most palpable abuses. Even the kings of France and Spain united with the emperor in these remonstrances.

It is difficult now to conceive of the astonishment and indignation with which the pope and his adherents received these very reasonable suggestions, coming not from the Protestants but from the most staunch advocates of the papacy. The see of Rome, corrupt to its very core, would yield nothing. The more senseless and abominable any of its corruptions were, the more tenaciously did pope and cardinals cling to them. At last the emperor, in despair of seeing any thing accomplished, requested that the assembly might be dissolved, saying, "Nothing good can be expected, even if it continue its sittings for a hundred years."


CHAPTER XI.

DEATH OF FERDINAND I. - ACCESSION OF MAXIMILIAN II.

From 1562 to 1576.

The Council of Trent. - Spread of the Reformation. - Ferdinand's Attempt to Influence the Pope. - His Arguments against Celibacy. - Stubbornness of the Pope. - Maximilian II. - Displeasure of Ferdinand. - Motives for not Abjuring the Catholic Faith. - Religious Strife in Europe. - Maximilian's Address to Charles IX. - Mutual Toleration. - Romantic Pastime of War. - Heroism of Nicholas, Count Of Zrini. - Accession of Power to Austria. - Accession of Rhodolph III. - Death of Maximilian.


This celebrated council of Trent, which was called with the hope that by a spirit of concession and reform the religious dissensions which agitated Europe might be adjusted, declared, in the very bravado of papal intolerance, the very worst abuses of the Church to be essential articles of faith, which could only be renounced at the peril of eternal condemnation, and thus presented an insuperable barrier to any reconciliation between the Catholics and the Protestants. Ferdinand was disappointed, and yet did not venture to break with the pope by withholding his assent from the decrees which were enacted.

The Lutheran doctrines had spread widely through Ferdinand's hereditary States of Austria. Several of the professors in the university at Vienna had embraced those views; and quite a number of the most powerful and opulent of the territorial lords even maintained Protestant chaplains at their castles. The majority of the inhabitants of the Austrian States had, in the course of a few years, become Protestants. Though Ferdinand did every thing he dared to do to check their progress, forbidding the circulation of Luther's translation of the Bible, and throwing all the obstacles he could in the way of Protestant worship, he was compelled to grant them very considerable toleration, and to overlook the infraction of his decrees, that he might secure their aid to repel the Turks. Providence seemed to overrule the Moslem invasion for the protection of the Protestant faith. Notwithstanding all the efforts of Ferdinand, the reformers gained ground in Austria as in other parts of Germany.

The two articles upon which the Protestants at this time placed most stress were the right of the clergy to marry and the administration of the communion under both kinds, as it was called; that is, that the communicants should partake of both the bread and the wine. Ferdinand, having failed entirely in inducing the council to submit to any reform, opened direct communication with the pope to obtain for his subjects indulgence in respect to these two articles. In advocacy of this measure he wrote:

"In Bohemia no persuasion, no argument, no violence, not even arms and war, have succeeded in abolishing the use of the cup as well as the bread in the sacrament. In fact the Church itself permitted it, although the popes revoked it by a breach of the conditions on which it was granted. In the other States, Hungary, Austria, Silesia, Styria, Carinthia, Carniola, Bavaria and other parts of Germany, many desire with ardor the same indulgence. If this concession is granted they may be reunited to the Church, but if refused they will be driven into the party of the Protestants. So many of the priests have been degraded by their diocesans for administering the sacrament in both kinds, that the country is almost deprived of priests. Hence children die or grow up to maturity without baptism; and men and women, of all ages and of all ranks, live like the brutes, in the grossest ignorance of God and of religion."

In reference to the marriage of the clergy he wrote: "If a permission to the clergy to marry can not be granted, may not married men of learning and probity be ordained, according to the custom of the eastern church; or married priests be tolerated for a time, provided they act according to the Catholic and Christian faith? And it may be justly asked whether such concessions would not be far preferable to tolerating, as has unfortunately been done, fornication and concubinage? I can not avoid adding, what is a common observation, that priests who live in concubinage are guilty of greater sin than those who are married; for the last only transgress a law which is capable of being changed, whereas the first sin against a divine law, which is capable of neither change nor dispensation."

The pope, pressed with all the importunity which Ferdinand could urge, reluctantly consented to the administration of the cup to the laity, but resolutely refused to tolerate the marriage of the clergy. Ferdinand was excessively annoyed by the stubbornness of the court of Rome in its refusal to submit to the most reasonable reform, thus rendering it impossible for him to allay the religious dissensions which were still spreading and increasing in acrimony. His disappointment was so great that it is said to have thrown him into the fever of which he died on the 25th of July, 1564.

For several ages the archdukes of Austria had been endeavoring to unite the Austrian States with Hungary and Bohemia under one monarchy. The union had been temporarily effected once or twice, but Ferdinand accomplished the permanent union, and may thus be considered as the founder of the Austrian monarchy essentially as it now exists. As Archduke of Austria, he inherited the Austrian duchies. By his marriage with Anne, daughter of Ladislaus, King of Hungary and Bohemia, he secured those crowns, which he made hereditary in his family. He left three sons. The eldest, Maximilian, inherited the archduchy of Austria and the crowns of Bohemia and Hungary, of course inheriting, with Hungary, prospective war with the Turks. The second son, Ferdinand, had, as his legacy, the government and the revenues of the Tyrol. The third son, Charles, received Styria. There were nine daughters left, three of whom took the vail and the rest formed illustrious marriages.

Ferdinand appears to have been a sincere Catholic, though he saw the great corruptions of the Church and earnestly desired reform. As he advanced in years he became more tolerant and gentle, and had his wise counsels been pursued Europe would have escaped inexpressible woes. Still he clung to the Church, unwisely seeking unity of faith and discipline, which can hardly be attained in this world, rather than toleration with allowed diversity.

Maximilian II. was thirty-seven years of age on his accession to the throne. Although he was educated in the court of Spain, which was the most bigoted and intolerant in Europe, yet he developed a character remarkable for mildness, affability and tolerance. He was indebted for these attractive traits to his tutor, a man of enlarged and cultivated mind, and who had, like most men of his character at that time, a strong leaning towards Protestantism. These principles took so firm a hold of his youthful mind that they could never be eradicated. As he advanced in life he became more and more interested in the Protestant faith. He received a clergyman of the reformed religion as his chaplain and private secretary, and partook of the sacrament of the Lord's Supper, from his hands, in both kinds. Even while remaining in the Spanish court he entered into a correspondence with several of the most influential advocates of the Protestant faith. Returning to Austria from Spain, he attended public worship in the chapels of the Protestants, and communed with them in the sacrament of the Lord's Supper. When some of his friends warned him that by pursuing such a course he could never hope to obtain the imperial crown of Germany, he replied:

"I will sacrifice all worldly interests for the sake of my salvation."

His father, the Emperor Ferdinand, was so much displeased with his son's advocacy of the Protestant faith, that after many angry remonstrances he threatened to disinherit him if he did not renounce all connection with the reformers. But Maximilian, true to his conscience, would not allow the apprehension of the loss of a crown to induce him to swerve from his faith. Fully expecting to be thus cast off and