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 the same time as to that of Bohemia, and as he also became king of the Romans and after the death of Charles V. emperor, many events of his life do not belong to the history of Bohemia. He died in 1564.

Maximilian succeeded his father as king of Bohemia without any opposition. Circumstances were greatly in his favour; he had in his youth mainly been educated by Protestant tutors, and for a time openly avowed strong sympathy for the party of church reform. This fact, which became known in Bohemia, secured for him the support of the Bohemian church reformers, while the Romanists and retrograde Utraquists were traditionally on the side of the house of Habsburg. The reign of Maximilian did not fulfil the hopes that met it. Though he published new decrees against the Bohemian Brethren, he generally refused to sanction any measures against the Protestants, in spite of the advice of the Jesuits, who were gradually obtaining great influence in Bohemia. He did nothing, however, to satisfy the expectations of the partisans of church reform, and indeed after a time began again to assist at the functions of the Roman church, from which he had long absented himself. Indifference, perhaps founded on religious scepticism, characterized the king during the many ecclesiastical disputes that played so large a part in his reign. In 1567 Maximilian, who had also succeeded his father as king of Hungary and emperor, visited the Bohemians for the first time since his accession to the throne. Like most princes of the Habsburg dynasty, he was constantly confronted at this period by the difficulty of raising funds for warfare against the Turks. When he asked the Bohemians to grant him supplies for this purpose, they immediately retorted by bringing forward their demands with regard to matters of religion. Their principal demand appears somewhat strange in the light of the events of the past. The estates expressed the wish that the celebrated Compacts should cease to form part of the laws of the country. These enactments had indeed granted freedom of worship to the most moderate Utraquists—men who, except that they claimed the right to receive the communion in both kinds, hardly differed in their faith from the Roman church. On the other hand Ferdinand I. had used the Compacts as an instrument which justified him in oppressing the Bohemian Brethren, and the advanced Utraquists, whose teaching now differed but little from that of Luther. He had argued that all those who professed doctrines differing from the Church of Rome more widely than did the retrograde Utraquists, were outside the pale of religious toleration. Maximilian, indifferent as usual to matters of religious controversy, consented to the abolition of the Compacts, and these enactments, which had once been sacred to the Bohemian people, perished unregretted by all parties. The Romanists had always hated them, believing them not to be in accord with the general custom of the papal church, while the Lutherans and Bohemian Brethren considered their suppression a guarantee of their own liberty of worship.

In 1575 Maximilian, who had long been absent from Bohemia, returned there, as the estates refused to grant subsidies to an absentee monarch. The sittings of the diet that met in 1575 were very prolonged. The king maintained a vacillating attitude, influenced now by the threats of the Bohemians, now by the advice of the papal nuncio, who had followed him to Prague. The latter strongly represented to him how great would be the difficulties that he would encounter in his other dominions, should he make concessions to the Protestants of Bohemia. The principal demand of the Bohemians was that the “Confession of Augsburg”—a summary of Luther’s teaching—should be recognized in Bohemia. They further renewed the demand, which they had already expressed at the diet of 1567, that the estates should have the right of appointing the members of the consistory—the ecclesiastical body which ruled the Utraquist church; for since the death of John of Rokycan that church had had no archbishop. After long deliberations and the king’s final refusal to recognize the confession of Augsburg, the majority of the diet, consisting of members of the Bohemian brotherhood and advanced Utraquists, drew up a profession of faith that became known as the Confessio Bohemica. It was in most points identical with the Augsburg confession, but differed from it with regard to the doctrine of the sacrament of the Lord’s Supper. Here the Bohemian profession agreed with the views of Calvin rather than with those of Luther. This is undoubtedly due to the influence of the Bohemian Brethren. The Confessio Bohemica was presented to Maximilian, who verbally expressed his approval, but would not consent to this being made public, and also refused his consent to the inclusion of the Confessio among the charters of the kingdom. Maximilian rejected the demand of the Bohemian estates, that they and not the king should in future appoint the members of the consistory. He finally, however, consented to exempt the Lutherans and advanced Utraquists from the jurisdiction of the consistory, and allowed them to choose fifteen defenders—five of whom were to belong to each of the estates—who were to have supreme control over the Lutheran church. These defenders were to appoint for each district a superintendent (moderator), who was to maintain order and discipline among the clergy. As the Bohemian Brotherhood had never recognized the consistory, that body now lost whatever influence it had still possessed. It became, indeed, subservient to the Romanist archbishopric of Prague, which had been re-established by Ferdinand I. Its members henceforth were men who on almost all points agreed with Rome, and sometimes even men who had joined the Roman church, but continued by order of their superiors to remain members of the consistory, where it was thought that their influence might be useful to their new creed.

The results of the diet of 1575 were on the whole favourable to the estates, and they seem to have taken this view, for almost immediately afterwards they recognized Maximilian’s eldest son Rudolph as his successor and consented to his being crowned king of Bohemia. Maximilian died in the following year, and Rudolph succeeded him without any opposition. The events of the last years of the reign of Rudolph have the greatest importance for Bohemian history, but the earlier part of his reign requires little notice. As Rudolph had been educated in Spain it was at first thought that he would treat the Bohemian church reformers with great severity. The new sovereign, however, showed with regard to the unceasing religious controversy the same apathy and indifference with which he also met matters of state. He had been from his early youth subject to fits of melancholia, and during several short periods was actually insane. Rudolph was a great patron of the arts, and he greatly contributed to the embellishment of Prague, which, as it was his favourite residence, became the centre of the vast Habsburg dominions. In 1600 the mental condition of Rudolph became so seriously impaired that the princes of the house of Habsburg thought it necessary to consider the future of the state, particularly as Rudolph had no legitimate descendants. Matthias, the eldest of his brothers, came to Prague and pointed out to Rudolph the necessity of appointing a coadjutor, should he be incapacitated from fulfilling his royal duties, and also of making arrangements concerning the succession to the throne. These suggestions were indignantly repelled by Rudolph, whose anger was greatly increased by a letter of Pope Clement VIII. The pope in a forcible though formally courteous manner pointed out to him the evil results which his neglect of his royal duties would entail on his subjects, and called on him to appoint one of the Habsburg princes his successor both to the imperial crown and to the thrones of Bohemia and Hungary. It is probable that the fear that the pope might make good the threats contained in this letter induced Rudolph, who had hitherto been indifferent to matters of religion, to become more subservient to the Roman church. The papal nuncio at Prague, in particular, appears for a time to have obtained great influence over the king. Under this influence, Rudolph in 1602 issued a decree which renewed obsolete enactments against the Bohemian Brethren that had been published by King Vladislav in 1508. The royal decree was purposely worded in an obscure manner. It referred to the Compacts that had 