The prudent Erasmus was in the Netherlands when the theses reached him. He was inwardly delighted at seeing his secret wishes for the reformation of abuses expressed with so much boldness, and commended their author, only exhorting him to more moderation and prudence. Nevertheless, some persons in his presence blaming Luther's violence, he said, "God has given men a cure which cuts thus deep into the flesh, because otherwise the disease would be incurable." And at a later period when the Elector of Saxony asked his opinion as to Luther's affair, he replied with a smile, "I am not at all astonished at his having made so much noise, for he has committed two unpardonable faults; he has attacked the tiara of the pope and the belly of the monks."374
Dr. Flek, prior of the cloister of Steinlausitz, had for some time given up reading mass, but had not told any one his reason. He one day found the theses of Luther posted up in the refectory of his convent. He went up and began to read them, but had only perused a few, when unable to contain his joy, he exclaimed, "Well, well, he whom we have been so long looking for is come at last; and this you monks will see." Then reading in the future, says Mathesius, and playing upon the word Wittemberg, he said, "Everybody will come to seek wisdom at this mountain, and will find it.375 He wrote to the doctor to persevere courageously in his glorious combat. Luther calls him a man full of joy and consolation.
The ancient and celebrated episcopal see of Würzburg was then held by Lowrence de Bibra, a man, according to the testimony of his contemporaries, pious, honest, and wise. When a gentleman came to intimate to him that he intended his daughter for the cloister, "Give her rather a husband," said he; and then added, "Are you in want of money for that purpose? I will lend you." The emperor and all the princes held him in the highest esteem. He lamented the disorders of the Church, and especially those of convents. The theses having reached his palace also, he read them with great delight, and publicly declared his approbation of Luther. At a later period he wrote to the Elector Frederick, "Don't part with pious Dr. Martin Luther; for he has been wronged." The Elector delighted at this testimony, wrote the Reformer with his own hand to acquaint him with it.
The Emperor Maximilian, predecessor of Charles V, also read and admired the theses of the monk of Wittemberg. He perceived his talents, and foresaw that this obscure Augustin might, indeed, become a powerful ally of Germany in her struggle with Rome. Accordingly, he instructed his envoy to say to the Elector of Saxony, "Take good care of the monk Luther, for the time may come when we shall have need of him;"376 and shortly after, being at a diet with Pfeffinger, the Elector's confidential councillor, he said to him, "Well what is your Augustin doing? Assuredly his propositions are not to be despised; he will give the monks enough to do."377
At Rome even, and in the Vatican, the theses were not so ill received as might have been supposed. Leo X judged of them as a friend of letters, rather than a pope. The amusement which they gave him made him overlook the severe truths which they contained; and when Sylvester Prierias, the master of the sacred palace, who had the office of examining new works, urged him to treat Luther as a heretic, he replied, "This Friar, Martin Luther, is a great genius; all that is said against him is mere monkish jealousy."378
There were few on whom the theses of Luther produced a deeper impression than on the scholar of Annaberg, whom Tezel had so pitilessly repulsed. Myconius had entered a convent, and the very first evening dreamed he saw an immense field quite covered with ripe corn. "Cut," said the voice of his guide to him; and when he excused himself for want of skill, his guide showed him a reaper, who was working with inconceivable rapidity. "Follow, and do like him," said the guide.379 Myconius, eager for holiness as Luther had been, devoted himself when in the convent to vigils, fasts, macerations, and all the works invented by men; but at length he despaired of ever attaining the objects of his efforts. He abandoned study, and spent his whole time in manual labour. Sometimes he bound books, sometimes used the turning-lathe, and sometimes did any other kind of work. Still, however, this external labour did not appease his troubled conscience. God had spoken to him, and he could not fall back into his former slumber. This state of agony lasted for several years. It is sometimes supposed that the paths of the Reformers were quite smooth, and that after they renounced the observances of the Church, their remaining course was easy and pleasant. It is not considered that they arrived at the truth by means of internal struggles, a thousand times more painful than the observances to which servile minds easily submitted.
At length the year 1517 arrived. The theses of Luther were published, and, traversing Christendom, arrived also at the convent where the scholar of Annaberg was residing. He hid himself in a corner of the cloister, with John Voit, another monk, that they might be able to read them without interruption.380 They contained the very truth of which his father had told him. His eyes were opened, he felt a voice within him responding to that which was then sounding throughout Germany, and great consolation filled his heart. "I see plainly," said he, "that Martin Luther is the reaper whom I saw in my dream, and who taught me to gather the ears of corn." He immediately began to profess the doctrine which Luther had proclaimed. The monks, alarmed when they heard him, argued with him, and declaimed against Luther and against his convent. "That convent," replied Myconius, "is like our Lord's sepulchre; they wish to prevent Christ from rising again, but will not succeed." At last his superiors, seeing they could not convince him, interdicted him for a year and a half from all intercourse with the world, not permitting him even to write or to receive letters, and threatening him with perpetual imprisonment. However, for him also the hour of deliverance arrived. Being afterwards appointed pastor at Zwickau, he was the first who declared against the papacy in the churches of Thuringia. "Then," says he, "I could work with my venerable father Luther at the Gospel harvest." Jonas describes him as a man as able as he was willing.381
Doubtless, there were others also to whom Luther's theses were the signal of life. They kindled a new light in many cells, cottages, and palaces. "While those who had entered convents in quest of good fare and indolence, or rank and honours," says Mathesius, "began to load the name of Luther with reproaches, the monks who lived in prayer, fasting, and mortification, thanked God as soon as they heard the cry of the eagle, announced by John Huss, a century before."382 Even the people who did not well understand the theology of the question, and who only knew that Luther was assailing the empire of mendicants and lazy monks, received it with bursts of joy. An immense sensation was produced in Germany by his bold propositions. However, some of the Reformer's contemporaries, who foresaw the consequences to which they might lead, and the numerous obstacles which they were destined to encounter, loudly expressed their fears, or at most rejoiced with trembling.
"I am much afraid," wrote the excellent canon of Augsburg, Bernard Adelman, to his friend Pirckeimer, "that the worthy man must yield at last to the avarice and power of the partizans of indulgences. His representations have had so little effect, that the Bishop of Augsburg, our primate and metropolitan,383 has just ordered new indulgences, in the name of the pope, for St. Peter's at Rome. Let him hasten to seek the aid of princes. Let him beware of tempting God; for it were to show an absolute want of sense to overlook the imminent danger to which he is exposed." Adelman was greatly delighted when it was rumoured that Henry VIII had invited Luther to England. "There," thought he, "he will be able to teach the truth in peace." Several thus imagined that the doctrine of the gospel