[165] Ibid., Ep. 272.
[166] Ibid., Ep. 474.
[167] Thomas More, Epigrammata (ed. Frankfort, 1689), p. 284 seqq.
[168] Ibid., Ep. 148.
[169] Erasmus, p. 63.
[170] Quarterly Review, January 1895, p. 23.
[171] The question about Erasmus’s translation of this word came up in the discussion between Sir Thomas More and Tyndale about the use made by the latter of the word congregatio for Church in his version of the New Testament. More writes: “Then he asketh me why I have not contended with Erasmus, whom he calls my darling, all this long time, for translating this word ecclesia into this word congregatio, and then he cometh forth with his proper taunt, that I favour him of likelihood for making of his book of Moriæ in my house.… Now for his translation of ecclesia by congregatio his deed is nothing like Tyndale’s. For the Latin tongue had no Latin word used before for the Church but the Greek word ecclesia, therefore Erasmus in his new translation gave it a Latin word.… Erasmus also meant no heresy therein, as appears by his writings against the heretics.” (English Works, pp. 421, 422.)
[172] Ep. 384.
[173] Ep. 423.
[174] Ep. 531. Lee’s account of his quarrel with Erasmus is given in his Apologia, which he addressed to the University of Louvain. He states that Erasmus had come to his house at that place, and had asked him to aid in the corrected version of his New Testament which he was then projecting. At first Lee refused, but finally, on being pressed by Erasmus, he consented, and began the work of revision, but Erasmus quickly became angry at so many suggested changes. Reports about the annotations and corrections proposed by Lee began to be spread abroad, and Erasmus hearing of them, suspected some secret design, and came from Basle to try and get a copy of the proposed criticism. Lee wished that it should be considered rather a matter of theology than of letters. Bishop Fisher wrote, on hearing rumours of the quarrel, urging Lee to try and make his peace with Erasmus, and in deference to this, Lee informed Erasmus that he would leave the matter entirely in the hands of the bishop, and had forwarded to him the book of his proposed criticisms. Erasmus, however, did not wait, but published the Dialogus Domini Jacobi Latomi, which all regarded as an attack upon Lee. The latter would have published a reply had he not received letters from England from Fisher, Colet, Pace, and More, begging him to keep his temper. Lee agreed to stop, and only asked Fisher to decide the matter quickly. On returning to Louvain, Lee found that Erasmus had published his Dialogus bilingium et trilingium, in which Lee was plainly indicated as a man hostile to the study of letters in general. This Lee denied altogether, and in brief, he does not, he says, condemn Erasmus’s notes on the New Testament so much as the copy he had taken as the basis for his corrections of the later text. “Politian,” says Lee, at the end of his Apologia, “Politian declares that there are two great pests of literature—ignorance and envy. To these I will add a third—‘adulation’—for I have no belief in any one who, having made a mistake, is not willing to acknowledge it.”