CHARLES V ELECTED EMPEROR.
This choice would have obtained the approbation of all Germany. Frederick's wisdom, and affection for his people, were well known. During the revolt of Erfurt, he had been urged to take the town by assault, and refused, in order to spare blood. "But it will not cost five men." "A single man would be too many," replied the prince.[174] The triumph of the Reformation seemed on the eve of being secured by the election of its protector. Ought not Frederick to have regarded the offer of the electors as a call from God himself? Who could have presided better over the destinies of the empire than a prince of so much wisdom? Who could have been stronger to oppose the Turks than an emperor strong in faith? The refusal of the Elector of Saxony, so much lauded by historians, was perhaps a fault. For the contests which afterwards tore Germany to pieces he is perhaps partly to blame. But it is difficult to say whether Frederick deserves censure for his want of faith or honour for his humility. He thought that even the safety of the empire made it his duty to refuse the crown.[175] "To save Germany," said this modest and disinterested prince, "an emperor more powerful than I is requisite."
The legate of Rome seeing that the choice would fall upon Charles, intimated that the pope withdrew his objections; and on the 28th of June, the grandson of Maximilian was elected. "God," said Frederick afterwards, "gave him to us in mercy and in anger."[176] The Spanish envoys sent a present of thirty thousand gold florins to the Elector of Saxony, as a mark of their master's gratitude; but the prince refused it, and charged his ministers not to accept of any present. At the same time he secured the German liberties by an engagement, to which the envoys of Charles took an oath in his name. The circumstances in which the latter prince encircled his head with the imperial crown seemed still better fitted than the oath to secure the Germanic liberties, and the success of the Reformation. The young prince was jealous of the laurels which his rival, Francis I, had gained at Marignan. The struggle was to be continued in Italy, and in the meantime the Reformation would doubtless be made secure. Charles left Spain in May, 1520, and was crowned on the 22nd of October, at Aix-la-Chapelle.
CHAP. II.
Luther writes to the Emperor—Luther's dangers—Instructions of Frederick to the court of Rome—Luther's sentiments—Melancthon's fears—The German nobles favourable to the Reformation—Schaumburg—Seckingen—Ulric de Hütten—Luther's Confidence—Luther's Greater Freedom—Faith the source of Works—What Faith gives—Luther judging his own writings.
LUTHER'S LETTER TO THE EMPEROR.
Luther had foreseen that the cause of the Reformation would soon be brought before the new emperor; and, when Charles was still at Madrid, addressed a letter to him, in which he said, "If the cause which I defend is worthy of being presented before the heavenly Majesty, it cannot be unworthy of engaging the attention of a prince of this world. O, Charles! prince of the kings of the earth, I cast myself as a suppliant at the feet of your most serene majesty, and beseech you to deign to take under the shadow of your wings, not me, but the very cause of eternal truth, for the defence of which God has entrusted you with the sword."[177] The young king of Spain threw aside this odd letter from a German monk, and returned no answer.
While Luther was turning in vain toward Madrid, the storm seemed gathering around him. Fanaticism was rekindled in Germany. Hochstraten, indefatigable in his efforts at persecution, had extracted certain theses from Luther's writings, and obtained their condemnation by the universities of Cologne and Louvain. That of Erfurt, which had always had a grudge at Luther, for having given Wittemberg the preference, was on the eve of following their example. But the doctor, having been informed of it, wrote Lange, in terms so energetic that the theologians of Erfurt took fright, and said nothing. Still, however, there was enough to inflame the minds of men in the condemnation pronounced by Cologne and Louvain. More than this; the priests of Misnia who had espoused Emser's quarrel said openly (such is Melancthon's statement) that there would be no sin in killing Luther.[178] "The time is come," said Luther, "when men think they will do Jesus Christ service by putting us to death." The murderous language of the priests did not fail of its effect.
FREDERICK'S INSTRUCTIONS TO HIS ENVOY.