It has seemed worth while to go into the contents of this little book with more care than its extent might appear to warrant, because it is the earliest formulated expression of those principles of interpretation which form the basis of Erasmus' whole mature life and thought. It is for him, as it were, a programme, which he was to fill out in detail, in the long series of writings that now began to flow rapidly from his pen. In it he made his challenge to the world, yet with such moderation, such careful weighing and balancing of views, that he evidently hoped to win the support of all classes in what he began to feel was his life-work. We are always told that Erasmus here in the Enchiridion began his unceasing warfare upon the monks; but if we read closely we see how carefully he guarded himself against direct assault upon this or any other established institution. Not the name "monk" was a reproach, but the name "bad monk." He even goes so far as to identify himself with the clerical order. It was well enough to fast or even to use images and relics, so long as one saw through the forms to the meaning underneath; but the moment a man found himself _relying_ upon the forms, no matter who he was, pope, priest, or layman, that moment he was in danger. Erasmus says that the Enchiridion attracted little attention at first, but afterward had a great sale. We can well believe that the full force of its criticism was not felt until the first stirrings of the Protestant Reformation brought men sharply face to face with the problems it had outlined. It cannot be called precisely a controversial book, yet the germs of the bitterest controversies of the Reformation time are contained in it. Erasmus professed the utmost reverence for the existing institutions of the Church, and there is nothing in his later life to make us doubt the sincerity of this profession. He was by nature averse to all the violence and confusion that must attend any great social change. But it was clear to him that his age had wandered far from the ideals of the founders of these institutions. His remedy was to point out to men how widely they had erred and to show them once more in plain and direct language the true foundations of the Christian life.