These intrigues are not destined, however, to be successful.  Pope Julius lives two years longer; Leo the Tenth succeeds; and, as Medici are not much prone to Church reformation some other scheme, and perhaps some other reformer, may be wanted.  Meantime, the traffic in bulls of absolution becomes more horrible than ever.  Money must be raised to supply the magnificent extravagance of Rome.  Accordingly, Christians, throughout Europe, are offered by papal authority, guarantees of forgiveness for every imaginable sin, “even for the rape of God’s mother, if that were possible,” together with a promise of life eternal in Paradise, all upon payment of the price affixed to each crime.  The Netherlands, like other countries, are districted and farmed for the collection of this papal revenue.  Much of the money thus raised, remains in the hands of the vile collectors.  Sincere Catholics, who love and honor the ancient religion, shrink with horror at the spectacle offered on every side.  Criminals buying Paradise for money, monks spending the 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.”