In his sermons, expositions and practical writings of the next few years he continued, with a few exceptions,[677] to speak to the faithful as though they still enjoyed moral freedom of the will and liberty of choice, notwithstanding the position he had assumed in the “_Assertio_.” In what he says of earthly business and of life, public and private, his views are likewise not at all those of a determinist. Such inconsistency was altogether characteristic of him throughout his life. In spite of all his attempts to make his view of the will acceptable and to accommodate it to the prevailing convictions of humanity, many, even amongst his own followers and admirers, were shocked at his attacks on free-will. People were scandalised, more particularly by the consequences involved. At Erfurt his friends disputed as to how God could possibly work evil in man, and Luther was forced to request them to desist from enquiring into such matters, since it was clear that we did what was evil because God ceased to work in us: they ought to occupy themselves all the more diligently with the moral interests of the new churches.[678] Capito declared himself openly against Luther’s theories concerning the absolute enslavement of the will.[679] The Humanist Mosellanus (Peter Schade), a great admirer of the Wittenbergers, spoke so strongly at Leipzig against the propositions deduced from Luther’s teaching on predestination to hell, that the latter was warned of what had occurred.[680] Many who had previously been favourably disposed to Luther were repelled, by his teaching on the enslaved will, and fell away then or later, for instance, the learned naturalist George Agricola.[681] Mosellanus, like many others, now went over to the side of Erasmus, who, it had now leaked out, was growing more and more to dislike Luther the more the latter showed himself in his true colours. _Erasmus--His Attitude in General and his Attack on Luther in 1524_ Erasmus had frequently been invited by the highest authorities to take up his pen and enter the field against Luther. This, however, presented some difficulty to him owing to his timidity, his anxiety to play the part of mediator and his real sympathy for many of Luther’s demands. Even before Erasmus had reached any decision, Luther and his friends had already a premonition of the great Humanist’s coming attack. On August 8, 1522, Erasmus, while still wavering, wrote to Mosellanus concerning the desire expressed by the Emperor, the King of England and certain Roman Cardinals. “All want me to attack Luther. I do not approve of Luther’s cause, but have many reasons for preferring any other task to this.”[682] In May, however, a work on the question of predestination and free-will was already looked for in Lutheran circles at Leipzig, and the opinion was freely expressed that Luther “would probably get the worst in the encounter.” Luther, nevertheless, sought to inspire his friends with courage and confidence.