money thus paid in gaming houses, taverns, and brothels; this seems, to
those who have studied their Testaments, a different scheme of salvation
from the one promulgated by Christ. There has evidently been a departure
from the system of earlier apostles. Innocent conservative souls are much
perplexed; but, at last, all these infamies arouse a giant to do battle
with the giant wrong. Martin Luther enters the lists, all alone, armed
only with a quiver filled with ninety-five propositions, and a bow which
can send them all over Christendom with incredible swiftness. Within a
few weeks the ninety-five propositions have flown through Germany, the
Netherlands, Spain, and are found in Jerusalem.

At the beginning, Erasmus encourages the bold friar. So long as the axe
is not laid at the foot of the tree, which bears the poisonous but golden
fruit, the moderate man applauds the blows. "Luther's cause is considered
odious," writes Erasmus to the Elector of Saxony, "because he has, at the
same time, attacked the bellies of the monks and the bulls of the Pope."
He complains that the zealous man had been attacked with roiling, but not
with arguments. He foresees that the work will have a bloody and
turbulent result, but imputes the principal blame to the clergy. "The
priests talk," said he, "of absolution in such terms, that laymen can not
stomach it. Luther has been for nothing more censured than for making
little of Thomas Aquinas; for wishing to diminish the absolution traffic;
for having a low opinion of mendicant orders, and for respecting
scholastic opinions less than the gospels. All this is considered
intolerable heresy."

Erasmus, however, was offending both parties. A swarm of monks were
already buzzing about him for the bold language of his Commentaries and
Dialogues. He was called Erasmus for his errors--Arasmus because he would
plough up sacred things--Erasinus because he had written himself an