HE Papal party was mainly a political party, consisting of those who were rioting in possession of despotic power. They considered the Protestant religion as peculiarly hostile to despotism in the encouragement it afforded to education, to the elevation of the masses, and to the diffusion of those principles of fraternal equality which Christ enjoined. The Catholic religion was considered the great bulwark of kingly power, constraining, by all the terrors of superstition, the benighted multitudes to submit to civil intolerance.
Ferdinand I., brother of Charles V., was king of the two realms of Hungary and Bohemia. He devoted all his energies to eradicating the doctrines of the Reformation from his domains: the most rigorous censorship of the press was established, and no foreign work, unexamined, was permitted to enter his realms; the fanatic order of Jesuits was encouraged by royal patronage, and intrusted with the education of the young.
Still Protestantism was making rapid strides through Europe.It had become the dominant religion in Denmark and Sweden, and was firmly established in England by the accession of Elizabeth to the throne: in France, also, the reformed religion had made extensive inroads, gathering to its defence many of the noblest in rank and intellect in the realm: in Spain and Portugal, the terrors of the Inquisition had checked the progress of religious truth.
Ferdinand, King of Hungary and Bohemia, as Archduke of Austria, inherited the Austrian States, and thus became virtually the founder of the Austrian monarchy. The majority of the inhabitants of the Austrian States had become Protestants. They were so strong in intelligence, rank, and numbers, that Ferdinand did not dare to attempt to crush them with a merciless hand; though he threw every obstacle he could in the way of Protestant worship, forbidding the circulation of Luther’s translation of the Bible. The Protestants insisted that communicants at the Lord’s Supper should receive both the bread and the wine: this the Papal court vehemently rejected. Ferdinand was in favor of granting this concession: he wrote to the pope,—
“In Bohemia, no persuasion, no argument, no violence, not even arms and war, have succeeded in abolishing the use of the wine as well as the bread in the sacrament. If this is granted, they may be re-united to the Church; but, if refused, they will be driven into the party of the Protestants. So many 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.”
The celibacy of the clergy was another point upon which the Protestants were at issue with the Papal councils. Upon this subject Ferdinand wrote to the pope in the following very sensible terms:—
“If a permission to the clergy to be married cannot be granted, may not married men of learning and probity beordained, according to the custom of the Eastern Church; or married priests be tolerated for a time, provided that they act according to the Catholic or 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 cannot 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, thus pressed by the importunity of Ferdinand, reluctantly consented to the administration of the cup to the laity in his domains, but resolutely refused to tolerate the marriage of the clergy. Ferdinand was so chagrined by this obstinacy, which rendered any conciliation between the antagonistic parties in his State impossible, that he was thrown into a fever, of which he died on the 25th of July, 1564.
The eldest son of Ferdinand succeeded to the throne of the Austrian monarchy with the title of Maximilian II. He appears to have been a truly good man,—a sincere disciple of Jesus, of enlarged and cultivated mind. Though he adhered nominally to the Catholic faith, he was the consistent and self-sacrificing friend of the Protestants. Before his accession to the crown he appointed a clergyman of the Protestant faith for his chaplain, and received the sacrament in both kinds from his hands. When warned that by such a course he could never hope to win the imperial crown of Germany, he replied,—
“I will sacrifice all worldly interests for the sake of my salvation.”