The Life and Death of John of Barneveld, Advocate of Holland, 1617 | Page 2

Cardinal Clesel, by whom all those movements had been directed. Professor Taubmann, of Wittenberg, ponderously quibbling on the name of that prelate, had said that he was of "one hundred and fifty ass power." Whether that was a fair measure of his capacity may be doubted, but it certainly was not destined to be sufficient to elude the vengeance of Ferdinand, and Ferdinand would soon have him in his power.
Matthias, weary of ambitious intrigue, infirm of purpose, and shattered in health, had withdrawn from affairs to devote himself to his gout and to his fair young wife, Archduchess Anna of Tyrol, whom at the age of fifty-four he had espoused.
On the 29th June 1617, Ferdinand of Gratz was crowned King of Bohemia. The event was a shock and a menace to the Protestant cause all over the world. The sombre figure of the Archduke had for years appeared in the background, foreshadowing as it were the wrath to come, while throughout Bohemia and the neighbouring countries of Moravia, Silesia, and the Austrias, the cause of Protestantism had been making such rapid progress. The Emperor Maximilian II. had left five stalwart sons, so that there had seemed little probability that the younger line, the sons of his brother, would succeed. But all the five were childless, and now the son of Archduke Charles, who had died in 1590, had become the natural heir after the death of Matthias to the immense family honours--his cousins Maximilian and Albert having resigned their claims in his favour.
Ferdinand, twelve years old at his father's death, had been placed under the care of his maternal uncle, Duke William of Bavaria. By him the boy was placed at the high school of Ingolstadt, to be brought up by the Jesuits, in company with Duke William's own son Maximilian, five years his senior. Between these youths, besides the tie of cousinship, there grew up the most intimate union founded on perfect sympathy in religion and politics.
When Ferdinand entered upon the government of his paternal estates of Styria, Carinthia, and Carniola, he found that the new religion, at which the Jesuits had taught him to shudder as at a curse and a crime, had been widely spreading. His father had fought against heresy with all his might, and had died disappointed and broken-hearted at its progress. His uncle of Bavaria, in letters to his son and nephew, had stamped into their minds with the enthusiasm of perfect conviction that all happiness and blessing for governments depended on the restoration and maintenance of the unity of the Catholic faith. All the evils in times past and present resulting from religious differences had been held up to the two youths by the Jesuits in the most glaring colours. The first duty of a prince, they had inculcated, was to extirpate all false religions, to give the opponents of the true church no quarter, and to think no sacrifice too great by which the salvation of human society, brought almost to perdition by the new doctrines, could be effected.
Never had Jesuits an apter scholar than Ferdinand. After leaving school, he made a pilgrimage to Loretto to make his vows to the Virgin Mary of extirpation of heresy, and went to Rome to obtain the blessing of Pope Clement VIII.
Then, returning to the government of his inheritance, he seized that terrible two-edged weapon of which the Protestants of Germany had taught him the use.
"Cujus regio ejus religio;" to the prince the choice of religion, to the subject conformity with the prince, as if that formula of shallow and selfish princelings, that insult to the dignity of mankind, were the grand result of a movement which was to go on centuries after they had all been forgotten in their tombs. For the time however it was a valid and mischievous maxim. In Saxony Catholics and Calvinists were proscribed; in Heidelberg Catholics and Lutherans. Why should either Calvinists or Lutherans be tolerated in Styria? Why, indeed? No logic could be more inexorable, and the pupil of the Ingolstadt Jesuits hesitated not an instant to carry out their teaching with the very instrument forged for him by the Reformation. Gallows were erected in the streets of all his cities, but there was no hanging. The sight of them proved enough to extort obedience to his edict, that every man, woman, and child not belonging to the ancient church should leave his dominions. They were driven out in hordes in broad daylight from Gratz and other cities. Rather reign over a wilderness than over heretics was the device of the Archduke, in imitation of his great relative, Philip II. of Spain. In short space of time his duchies were as empty of Protestants as the Palatinate of Lutherans, or Saxony of Calvinists, or both of Papists. Even