ially when the mild
rebuker was in receipt of livings and salaries from the sinner. Instead
of rebukes, the age wanted reforms. The Sage of Rotterdam was a keen
observer, a shrewd satirist, but a moderate moralist. He loved ease, good
company, the soft repose of princely palaces, better than a life of
martyrdom and a death at the stake. He was not of the stuff of which
martyrs are made, as he handsomely confessed on more than one occasion.
"Let others affect martyrdom," he said, "for myself I am unworthy of the
honor;" and, at another time, "I am not of a mind," he observed "to
venture my life for the truth's sake; all men have not strength to endure
the martyr's death. For myself, if it came to the point, I should do no
better than Simon Peter." Moderate in all things, he would have liked, he
said, to live without eating and drinking, although he never found it
convenient to do so, and he rejoiced when advancing age diminished his
tendency to other carnal pleasures in which he had moderately indulged.
Although awake to the abuses of the Church, he thought Luther going too
fast and too far. He began by applauding ended by censuring the monk of
Wittemberg. The Reformation might have been delayed for centuries had
Erasmus and other moderate men been the only reformers. He will long be
honored for his elegant, Latinity. In the republic of letters, his
efforts to infuse a pure taste, a sound criticism, a love for the
beautiful and the classic, in place of the owlish pedantry which had so
long flapped and hooted through mediaeval cloisters, will always be held
in grateful reverence. In the history of the religious Reformation, his
name seems hardly to deserve the commendations of Grotius.

As the schism yawns, more and more ominously, throughout Christendom, the
Emperor naturally trembles. Anxious to save the state, but being no
antique Roman, he wishes to close the gulf, but with more convenience to
himself: He conceives the highly original plan of combining Church and
Empire under one crown. This is Maximilian's scheme for Church
reformation. An hereditary papacy, a perpetual pope-emperor, the
Charlemagne and Hildebrand systems united and simplified--thus the world
may yet be saved. "Nothing more honorable, nobler, better, could happen
to us," writes Maximilian to Paul Lichtenstein (16th Sept. 1511), "than
to re-annex the said popedom--which properly belongs to us--to our
Empire. Cardinal Adrian approves our reasons and enc