Erasmus and Luther are the representatives of two great ideas on the subject of reform, and of two great parties of their own age, and of all ages. The one is composed of men, whose leading characteristic is a prudential timidity; the other of men of courage and resolution. These two parties were, at this period, personified in these two distinguished heads. The men of prudence thought that the cultivation of theological science might lead gradually, and without disruption, to the reformation of the Church. The men of action thought that the diffusion of more correct ideas among the learned would not put a stop to the superstitions of the people, and that the correction of particular abuses was of little avail, unless the whole life of the Church were renewed. "A disadvantageous peace," said Erasmus, "is far better than the justest war."[107] He thought (and how many Erasmuses have been and still are in the world?) that a Reformation which shook the Church might run a risk of overturning it; and he was therefore terrified when, on looking forward, he saw the passions of men excited, saw evil everywhere mingling itself with any little good that could be accomplished, existing institutions destroyed in the absence of others to supply their place, and the vessel of the Church leaking in every part, and at length engulfed amid the storm. "Those who bring the sea into new lagoons," said he, "are often deceived in the result; the formidable element, once introduced, does not take the direction which they wished to give it, but rushes where it pleases, and causes great devastation.[108] "Be this as it may," continued he, "let disturbances be by all means avoided. Better put up with wicked princes than by innovations enthrone evil."[109] [107] "Malo hunc qualisqualis est rerum humanarum statum quam novos excitari tumultus," (Erasm. Ep. i, p. 953.) I had rather have the world as it is than have new tumults excited. [108] "Semel admissum, non ea fertur qua destinaret admissor." (Erasm. Ep. i, p. 953.) Once admitted, it goes not where the admitter intended. [109] "Præstat ferre principes impios, quam novatis rebus gravius malum accersere." (Ad Matth. xi, 30.) It is better to bear wicked princes, than invite a worse calamity by innovation. But the courageous among his contemporaries were prepared with their answer. History had clearly enough demonstrated, that a frank exposition of the truth, and a mortal struggle with falsehood, could alone secure the victory. Had temporising and politic artifices been resorted to, the wiles of the papal court would have extinguished the light in its first glimmerings. Had not all sorts of mild methods been tried for ages? Had not Council been held after Council, with the view of reforming the Church? Yet all had been useless. Why pretend to repeat an experiment that had so often failed?