That Erasmus should have been solicited by so many parties to write against Luther was due to the quite extraordinary fame and influence of this scholar who, by common consent, was the first authority of the day on classical and critical studies. The prolific Dutch author was venerated with fanatical admiration by the younger Humanists as the founder and head of their school. Mutian had gone so far as to write: “He is divine and to be honoured as a god.” The term “_Divus Erasmus_” was frequently applied to him. Since, owing to his peculiar standpoint in ecclesiastical matters, he was reckoned by Luther’s co-religionists as one of their party, the request to write against Luther amounted to an invitation publicly to renounce all allegiance to a party which was seeking to secure him in its own interests. His great fame in the domain of learning was unquestionably well merited. From his ever-changing place of abode, from England, Italy, the Netherlands and especially (1521-1529) from Basle, he sent forth into the learned world his books, all written in the most fluent Latin, and dealing not only with classical subjects and matters of general literary culture, but also with religious questions and historical criticism. Thanks to his philological learning he was able to handle most advantageously the text of the Bible and the Fathers of the Church. The applause which was showered upon him by all scholars who were dissatisfied with the traditional course of studies was due not merely to his polished language and his wit, but chiefly to the new method of which he made use, particularly in dealing with the Fathers, viz. to his endeavour to seek out the best and oldest sources with the help of criticism. Among the many who formed themselves on his example, and, so to speak, in his school, were several of Luther’s friends and co-workers, for instance, Melanchthon and Justus Jonas.