At twenty-five John was still attached to the Roman Catholic faith; but he was one of those spirits which are sensitive to the noble voice of truth and freedom, when once it is heard. The principles maintained by the Vaudois, by Wycliffe and the Hussites, had prepared Poland, as already related, for the reception of ideas more Christian and more liberal than those of the papacy. The young John Alasco had felt this influence; and although he still held to Roman unity, and was prejudiced against the work of Luther, he believed, nevertheless, that there was something good in the movement for reformation which was then stirring all Europe. He wished to be a nearer spectator of the movement. Erasmus was at this time his ideal. This great scholar, while remaining in the Catholic Church, boldly contended against its abuses, and strove to diffuse everywhere more light. About 1524 Alasco quitted Poland for the purpose of visiting the courts and the most famous universities of Europe, and above all Erasmus.
The young Polish noble did not swim with the stream which was at this time carrying so many young men to Wittenberg and to Luther. He was at present too much attached to the Roman Church, and his uncle, the primate, was even more so. He therefore shaped his course at first, as it seems, for Louvain, which the archbishop must have recommended to him in preference to Wittenberg. But if he were really at Louvain at this epoch, the scholastic and fanatical Catholicism of the university led him immediately to seek more enlightened teaching elsewhere. It is indeed stated that at Louvain he formed a friendship with Albert Hardenberg.[[635]] He might at a later time have learned much from this theologian, so distinguished for his knowledge, his penetrating intellect, and his amiable manners. But in 1523 Hardenberg was only thirteen, and he remained till 1530 in the convent of Aduwert, in the province of Groningen. It was, therefore, at a subsequent period that these two men became close friends.
Alasco And Zwinglius.
The first reformer with whom we find Alasco brought into connection is Zwinglius. On his arrival at Zurich in 1525, it was natural that Alasco should wish to see the Swiss reformer, who was himself the disciple and friend of Erasmus. It was the time when Zwinglius was resisting Manz Grebel and other enthusiastic sectaries. This might encourage Alasco, who was at present a Catholic, to seek acquaintance with him. Zwinglius, when this young nobleman of the North was introduced to him, lost no time in pointing out the source at which he must seek for the truth. ‘Apply yourself,’ said he, ‘to the study of the sacred writings.’[[636]] Alasco was struck with these words. He had already held intercourse with many doctors at Louvain and elsewhere, ‘but,’ said he ‘this man was the first who bade me search the Scriptures.’[[637]] The more he reflected and the more he practised this precept, so much the more he began to discover the new way that leadeth unto life. He felt the power of that word, and acknowledged that it came from God.[[638]] Zwinglius went a step farther. He called upon Alasco to forsake the papal superstition and to be converted to the Gospel.[[639]]
But the nephew of the primate of Poland was not inclined, at this time, to follow the advice of Zwinglius. He was desirous of devoting his powers to the service of his country, in which he was sure to hold an influential position. It was not the episcopal mitre and its accompanying honors which attracted him. It was the hope of diffusing in the Church knowledge and piety. To attain this end he was persuaded that he ought to remain within the pale of the Church.
However this might be, Zwinglius had given him the first impulse. He had received at Zurich the touch which comes from above, and which impels men to seek for the truth in the Bible. He appears to have spent some time at Zurich. He often remembered Zwinglius with gratitude; and when he saw the reformer attacked, calumniated, and after his death represented as the worst of all enthusiasts, Alasco, who had been a witness of his conflicts with lawless men, bravely undertook his defence. ‘Doctrines are attributed to him,’ he said, ‘of which he never had a thought, and which are even contrary to those contained in his own writings.’[[640]]
Alasco passed through Zurich, he tells us, on his way to France.[[641]] It was natural, however, that on going to Basel he should see Erasmus, whose acquaintance he had so greatly desired to make. His visit to the king of the schools, therefore, must have followed immediately his visit to the reformer.[[642]]
Alasco’s Visit To Erasmus.
Erasmus was highly esteemed in Poland. Several grandees of the kingdom had shown him marks of their good-will, and had also made him kind presents. Alasco brought him letters from his friends; and there was in himself a grace and a modesty which might well have sufficed without any other recommendation. The scholar received him with much kindness and even with warm feeling. The young man pleased him, and he invited him to stay in his house. For the Polish student this was a most tempting offer, and he accepted it. The illustrious Dutchman might have entertained some scruples about offering to a young lord from the north his modest abode, and his manner of life, so plain and devoid of luxuries. But Erasmus did not think of this; and Alasco saw in the visit an opportunity of procuring for this eminent man some comfort and enjoyments. He had been, according to the custom of the church, richly provided from his earliest years with titles and benefices; and he was travelling, like the young nobles of the time, with a well-filled purse. He therefore took upon himself, with true Polish liberality, the household expenses during the stay which he was to make there; and he did every thing on a grand scale. He set himself also to provide for the literary tastes of Erasmus with as much generosity as delicacy.[[643]]
Alasco thus spent several months in familiar intercourse with this great man; and, aware of the ties which still bound Erasmus to the papal system, he gave himself up the more confidingly to the impressions produced on him by his fine genius in their daily intercourse. He broke off more and more from that dark Catholicism, that intolerant monachism, which Erasmus had long before lashed with his biting irony. The influence of Erasmus was of even higher importance. The Bible, and particularly the New Testament had been the special objects of his labors. Observing the serious disposition of John Alasco, he advised him to study the Holy Scriptures, thus urging him along the same path which Zwinglius had pointed out.