The key to the comprehension of the conduct of Erasmus, seems to me to lie in the clear apprehension of this fact. That he was a man of many weaknesses may be true; in fact, he was quite aware of them and professed himself no hero. But he never deserted that reformatory movement which he originally contemplated; and it was impossible he should have deserted the specifically Protestant reformation in which he never took part. He was essentially a theological whig, to whom radicalism was as hateful as it is to all whigs; or, to borrow a still more appropriate comparison from modern times, a broad churchman who refused to enlist with either the High Church or the Low Church zealots, and paid the penalty of being called coward, time-server and traitor, by both. Yet really there is a good deal in his pathetic remonstrance that he does not see why he is bound to become a martyr for that in which he does not believe; and a fair consideration of the circumstances and the consequences of the Protestant reformation seems to me to go a long way towards justifying the course he adopted. Few men had better means of being acquainted with the condition of Europe; none could be more competent to gauge the intellectual shallowness and self-contradiction of the Protestant criticism of Catholic doctrine; and to estimate, at its proper value, the fond imagination that the waters let out by the Renascence would come to rest amidst the blind alleys of the new ecclesiasticism. The bastard, whilom poor student and monk, become the familiar of bishops and princes, at home in all grades of society, could not fail to be aware of the gravity of the social position, of the dangers imminent from the profligacy and indifference of the ruling classes, no less than from the anarchical tendencies of the people who groaned under their oppression. The wanderer who had lived in Germany, in France, in England, in Italy, and who counted many of the best and most influential men in each country among his friends, was not likely to estimate wrongly the enormous forces which were still at the command of the Papacy. Bad as the churchmen might be, the statesmen were worse; and a person of far more sanguine temperament than Erasmus might have seen no hope for the future, except in gradually freeing the ubiquitous organisation of the Church from the corruptions which alone, as he imagined, prevented it from being as beneficent as it was powerful. The broad tolerance of the scholar and man of the world might well be revolted by the ruffianism, however genial, of one great light of Protestantism, and the narrow fanaticism, however learned and logical, of others; and to a cautious thinker, by whom, whatever his shortcomings, the ethical ideal of the Christian evangel was sincerely prized, it really was a fair question, whether it was worth while to bring about a political and social deluge, the end of which no mortal could foresee, for the purpose of setting up Lutheran, Zwinglian, and