One other episode in this controversy remains still to be adverted to. This is the intervention of the great humanist, Erasmus,--an incident in his history on which his biographers with one consent have observed a judicious silence. Nevertheless, the fact is as undoubted as melancholy that he--who had done so much to promote the freer circulation and profounder study of the Greek original of the New Testament, and had even ventured, under the patronage of Pope Leo X., to bring out a Latin version of the New Testament more true to the original than the Vulgate version, that those who knew only Latin might understand more fully the meaning of the original--in his old age, when irritated by the course of events, and by his controversies with Luther, consented to recommend this scurrilous pamphleteer to his friends in Scotland. His own letter is not now extant, or, if extant, is not at present accessible; but the answer sent to him by the Scottish king has been preserved, like his letter to Cochlaeus, among the MSS. in the British Museum. It is sufficient to prove the fact that Erasmus did intervene, and commend to his Scottish friends a writer who represents Luther's translation of the New Testament, which more than any other book has made Germany what it is, as the "pabulum mortis, fomes peccati, velamen malitiae, praetextus falsae libertatis, inobedientiae praesidium, disciplinae corruptio, morum depravatio, concordiae dissipatio ... vitiorum scaturigo ... rebellionis incendium ... charitatis peremptio ... veritatis perduellio." [Sidenote: At Cambridge and London.]