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his Greek Testament as evidently spurious. A storm arose at once. In England, Lee, afterward Archbishop of York; in Spain, Stunica, one of the editors of the Complutensian Polyglot; and in France, Bude, Syndic of the Sorbonne, together with a vast army of monks in England and on the Continent, attacked him ferociously. He was condemned by the University of Paris, and various propositions of his were declared to be heretical and impious. Fortunately, the worst persecutors could not reach him; otherwise they might have treated him as they treated his disciple, Berquin, whom in 1529 they burned at Paris. The fate of this spurious text throws light into the workings of human nature in its relations to sacred literature. Although Luther omitted it from his translation of the New Testament, and kept it out of every copy published during his lifetime, and although at a later period the most eminent Christian scholars showed that it had no right to a place in the Bible, it was, after Luther's death, replaced in the German translation, and has been incorporated into all important editions of it, save one, since the beginning of the seventeenth century. So essential was it found in maintaining the dominant theology that, despite the fact that Sir Isaac Newton, Richard Porson, the nineteenth-century revisers, and all other eminent authorities have rejected it, the Anglican Church still retains it in its Lectionary, and the Scotch Church continues to use it in the Westminster Catechism, as a main support of the doctrine of the Trinity. Nor were other new truths presented by Erasmus better received. His statement that "some of the epistles ascribed to St. Paul are certainly not his," which is to-day universally acknowledged as a truism, also aroused a storm. For generations, then, his work seemed vain.