We have already seen how astonished Miltitz was at the sympathy with Luther which he found among all classes of the German people. The growth of this sympathy is shown in particular by the increasing number of printed editions of his writings; the perfect freedom then enjoyed by the press contributed largely to their wide circulation. In 1520 alone there were more than a hundred editions of Luther's works in German. Though the ordinary book-trade as now carried on was then unknown, there were a multitude of colporteurs actively employed in going with books from house to house, some of them merely in the interests of their trade, others also as emissaries of those who were friends of the cause, thus intended to be furthered. As reading was a difficult matter to the masses, and even to many of the higher classes, there were travelling students who went about to different places, and proffered their assistance. The earnest, deeply instructive contents of Luther's small popular tracts met the needs of both the educated and uneducated classes, in a manner never done by any other religious writings of that time, and served to stimulate their appetite for more. And to this was added the strong impression produced directly on their minds by the elementary exposition of his doctrine, irreconcilable with all notions of the Church system hitherto prevailing, and stigmatised by his enemies as poison. All, in short, that this condemned heretic wrote, became dear to the hearts of the people. Luther found now, moreover, most valuable allies in the leading champions of that Humanistic movement, the importance of which, as regards the culture of the priesthood and the religious and ecclesiastical development of that time, we had occasion to notice during Luther's residence at the university of Erfurt. That Humanism, more than anything else, represented the general aspiration of the age to attain a higher standard of learning and culture. The alliance between Luther and the Humanists inaugurated and symbolised the union between this culture and the Evangelical Reformation. Luther, even before entering the convent, had formed a friendship with at least some of the young 'poets,' or enthusiasts of this new learning. Later on, when, after the inward struggles and heart-searchings of those gloomy years of monastic experience, the light dawned upon him of his Scriptural doctrine of salvation, we find him expressing his sympathy and reverence for the two leading spirits of the movement, Reuchlin and Erasmus; and this notwithstanding the fact that he never approved the method of defence adopted by the supporters of the former, nor could ever conceal his dislike of the attitude taken up by Erasmus in regard to theology and religion.