The Empire of Austria; Its Rise and Present Power

Consequently, Charles, nine months after the abdication of the thrones of the Low Countries and of Spain, tried the experiment of abdicating the elective crown of the empire in favor of Ferdinand. It was in many respects such an act as if the President of the United States should abdicate in favor of some one of his own choice. The emperor had, however, a semblance of right to place the scepter in the hands of whom he would during his lifetime. But, upon the death of the emperor, would his appointee still hold his power, or would the crown at that moment be considered as falling from his brow? It was the 7th of August, 1556, when the emperor abdicated the throne of the empire in behalf of his brother Ferdinand. It was a new event in history, without a precedent, and the matter was long and earnestly discussed throughout the German States. Notwithstanding all Ferdinand's energy, sagacity and despotic power, two years elapsed before he could secure the acknowledgment of his title, by the German States, and obtain a proclamation of his imperial state.

The pope had thus far had such an amazing control over the conscience, or rather the superstition of Europe, that the choice of the electors was ever subject to the ratification of the holy father. It was necessary for the emperor elect to journey to Rome, and be personally crowned by the hands of the pope, before he could be considered in legal possession of the imperial title and of a right to the occupancy of the throne. Julius II., under peculiar circumstances, allowed Maximilian to assume the title of emperor elect while he postponed his visit to Rome for coronation; but the want of the papal sanction, by the imposition of the crown upon his brow by those sacred hands, thwarted Maximilian in some of his most fondly-cherished measures.

Paul IV. was now pontiff, an old man, jealous of his prerogatives, intolerant in the extreme, and cherishing the most exorbitant sense of his spiritual power. He execrated the Protestants, and was indignant with Ferdinand that he had shown them any mercy at all. But Ferdinand, conscious of the importance of a papal coronation, sent a very obsequious embassy to Rome, announcing his appointment as emperor, and imploring the benediction of the holy father and the reception of the crown from his hands. The haughty and disdainful reply of the pope was characteristic of the times and of the man. It was in brief, as follows:

"The Emperor Charles has behaved like a madman; and his acts are no more to be respected than the ravings of insanity. Charles V. received the imperial crown from the head of the Church; in abdicating, that crown could only return to the sacred hands which conferred it. The nomination of Ferdinand as his successor we pronounce to be null and void. The alleged ratification of the electors is a mockery, dishonored and vitiated as it is by the votes of electors polluted with heresy. We therefore command Ferdinand to relinquish all claim to the imperial crown."

The irascible old pontiff, buried beneath the senseless pomps of the Vatican, was not at all aware of the change which Protestant preaching and writing had effected in the public mind of Germany. Italy was still slumbering in the gloom of the dark ages; but light was beginning to dawn upon the hills of the empire. One half of the population of the German empire would rally only the more enthusiastically around Ferdinand, if he would repel all papal assumptions with defiance and contempt. Ferdinand was the wiser and the better informed man of the two. He conducted with dignity and firmness which make us almost forget his crimes. A diet was summoned, and it was quietly decreed that a papal coronation was no longer necessary. That one short line was the heaviest blow the papal throne had yet received. From it, it never recovered and never can recover.

Paul IV. was astounded at such effrontery, and as soon as he had recovered a little from his astonishment, alarmed in view of such a declaration of independence, he took counsel of discretion, and humiliating as it was, made advances for a reconciliation. Ferdinand was also anxious to be on good terms with the pope. While negotiations were pending, Paul died, his death being perhaps hastened by chagrin. Pius IV. succeeded him, and pressed still more earnestly overtures for reconciliation Ferdinand, through his ambassador, expressed his willingness to pledge the accustomed devotion and reverence to the head of the Church, omitting the word obedience. But the pope was anxious, above all things, to have that emphatic word obey introduced into the ritual of subjection, and after employing all the arts of diplomacy and cajolery, carried his point. Ferdinand, with duplicity which was not honorable, let the word remain, saying that it was not his act, but that of his ambassador. The pope affected satisfaction with the formal acknowledgment of his power, while Ferdinand ever after refused to recognize his authority. Thus terminated the long dependence, running through ages of darkness and delusion, of the German emperors upon the Roman see.

Ferdinand did not trouble himself to receive the crown from the pope, and since his day the emperors of Germany have no longer been exposed to the expense and the trouble of a journey to Rome for their coronation. Though Ferdinand was strongly attached to the tenets of the papal church, and would gladly have eradicated Protestantism from his domains, he was compelled to treat the Protestants with some 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 banished from the kingdom, he wrote to the Protestant elector Palatine:

"I have so deeply offended my father by maintaining a Lutheran preacher in my service, that I am apprehensive of being expelled as a fugitive, and hope to find an asylum in your court."

The Catholics of course looked with apprehension to the accession of Maximilian to the throne, while the Protestants anticipated the event with great hope. There were, however, many considerations of vast moment influencing Maximilian not to separate himself, in form, from the Catholic church. Philip, his cousin, King of Spain, was childless, and should he die without issue, Ferdinand would inherit that magnificent throne, which he could not hope to ascend, as an avowed Protestant, without a long and bloody war. It had been the most earnest dying injunction of his father that he should not abjure the Catholic faith. His wife was a very zealous Catholic, as was also each one of his brothers. There were very many who remained in the Catholic church whose sympathies were with the reformers—who hoped to promote reformation in the Church without leaving it. Influenced by such considerations, Maximilian made a public confession of the Catholic faith, received his father's confessor, and maintained, in his court, the usages of the papal church. He was, however, the kind friend of the Protestants, ever seeking to shield them from persecution, claiming for them a liberal toleration, and seeking, in all ways, to promote fraternal religious feeling throughout his domains.

The prudence of Maximilian wonderfully allayed the bitterness of religious strife in Germany, while other portions of Europe were desolated with the fiercest warfare between the Catholics and Protestants. In France, in particular, the conflict raged with merciless fury. It was on August 24th, 1572, but a few years after Maximilian ascended the throne, when the Catholics of France perpetrated the Massacre of St. Bartholomew, perhaps the most atrocious crime recorded in history. The Catholics and Protestants in France were nearly equally divided in numbers, wealth and rank. The papal party, finding it impossible to crush their foes by force of arms, resolved to exterminate them by a simultaneous massacre. They feigned toleration and reconciliation. The court of Paris invited all the leading Protestants of the kingdom to the metropolis to celebrate the nuptials of Henry, the young King of Navarre, with Margaret, sister of Charles IX., the reigning monarch. Secret orders were dispatched all over the kingdom, for the conspirators, secretly armed, at a given signal, by midnight, to rise upon the Protestants, men, women and children, and utterly exterminate them. "Let not one remain alive," said the King of France, "to tell the story."

The deed was nearly accomplished. The king himself, from a window of the Louvre, fired upon his Protestant subjects, as they fled in dismay through the streets. In a few hours eighty thousand of the Protestants were mangled corpses. Protestantism in France has never recovered from this blow. Maximilian openly expressed his execration of this deed, though the pope ordered Te Deums to be chanted at Rome in exultation over the crime. Not long after this horrible slaughter, Charles IX. died in mental torment. Henry of Valois, brother of the deceased king, succeeded to the throne. He was at that time King of Poland. Returning to France, through Vienna, he had an interview with Maximilian, who addressed him in those memorable words which have often been quoted to the honor of the Austrian sovereign:

"There is no crime greater in princes," said Maximilian, "than to tyrannize over the consciences of their subjects. By shedding the blood of heretics, far from honoring the common Father of all, they incur the divine vengeance; and while they aspire, by such means, to crowns in heaven, they justly expose themselves to the loss of their earthly kingdoms."

Under the peaceful and humane reign of Ferdinand, Germany was kept in a general state of tranquillity, while storms of war and woe were sweeping over almost all other parts of Europe. During all his reign, Maximilian II. was unwearied in his endeavors to promote harmony between the two great religious parties, by trying, on the one hand, to induce the pope to make reasonable concessions, and, on the other hand, to induce the Protestants to moderate their demands. His first great endeavor was to induce the pope to consent to the marriage of the clergy. In this he failed entirely. He then tried to form a basis of mutual agreement, upon which the two parties could unite. His father had attempted this plan, and found it utterly impracticable. Maximilian attempted it, with just as little success. It has been attempted a thousand times since, and has always failed. Good men are ever rising who mourn the divisions in the Christian Church, and strive to form some plan of union, where all true Christians can meet and fraternize, and forget their minor differences. Alas! for poor human nature, there is but little prospect that this plan can ever be accomplished. There will be always those who can not discriminate between essential and non-essential differences of opinion. Maximilian at last fell back simply upon the doctrine of a liberal toleration, and in maintaining this he was eminently successful.

At one time the Turks were crowding him very hard in Hungary. A special effort was requisite to raise troops to repel them. Maximilian summoned a diet, and appealed to the assembled nobles for supplies of men and money. In Austria proper, Protestantism was now in the decided ascendency. The nobles took advantage of the emperor's wants to reply—

"We are ready to march to the assistance of our sovereign, to repel the Turks from Hungary, if the Jesuits are first expelled from our territories."

The answer of the king was characteristic of his policy and of his career. "I have convened you," he said, "to give me contributions, not remonstrances. I wish you to help me expel the Turks, not the Jesuits."

From many a prince this reply would have excited exasperation. But Maximilian had established such a character for impartiality and probity, that the rebuke was received with applause rather than with murmurs, and the Protestants, with affectionate zeal, rallied around his standard. So great was the influence of the king, that toleration, as one of the virtues of the court, became the fashion, and the Catholics and Protestants vied with each other in the manifestation of mutual forbearance and good will. They met on equal terms in the palace of the monarch, shared alike in his confidence and his favors, and cooperated cordially in the festivities of the banqueting room, and in the toils of the camp. We love to dwell upon the first beautiful specimen of toleration which the world has seen in any court. It is the more beautiful, and the more wonderful, as having occurred in a dark age of bigotry, intolerance and persecution. And let us be sufficiently candid to confess, that it was professedly a Roman Catholic monarch, a member of the papal church, to whom the world is indebted for this first recognition of true mental freedom. It can not be denied that Maximilian II. was in advance of the avowed Protestants of his day.

Pope Pius V. was a bigot, inflexible, overbearing; and he determined, with a bloody hand, to crush all dissent. From his throne in the Vatican he cast an eagle eye to Germany, and was alarmed and indignant at the innovations which Maximilian was permitting. In all haste he dispatched a legate to remonstrate strongly against such liberality. Maximilian received the legate, Cardinal Commendon, with courtesy, but for a time firmly refused to change his policy in obedience to the exactions of the pope. The pope brought to bear upon him all the influence of the Spanish court. He was threatened with war by all the papal forces, sustained by the then immense power of the Spanish monarchy. For a time Maximilian was in great perplexity, and finally yielded to the pope so far as to promise not to permit any further innovations than those which he had already allowed, and not to extend his principles of toleration into any of his States where they had not as yet been introduced. Thus, while he did not retract any concessions he had made, he promised to stop where he was, and proceed no further.