of him as its introducer into the West of Europe. He passed through it himself as a phase of spiritual discipline; but he represents, in his total nature and final work, not the vexed inactivity of the Eremite, but the eager industry of a benevolent tutor and pastor. His heart is in continual fervour of admiration or of hope—remaining to the last as impetuous as a child's, but as affectionate; and the discrepancies of Protestant objection by which his character has been confused, or concealed, may be gathered into some dim picture of his real self when once we comprehend the simplicity of his faith, and sympathise a little with the eager charity which can so easily be wounded into indignation, and is never repressed by policy.
32. The slight trust which can be placed in modern readings of him, as they now stand, may be at once proved by comparing the two passages in which Milman has variously guessed at the leading principles of his political conduct. "Jerome began (!) and ended his career as a monk of Palestine; he attained, he aspired to, no dignity in the Church. Though ordained a presbyter against his will, he escaped the episcopal dignity which was forced upon his distinguished contemporaries." ('History of Christianity,' Book III.)
"Jerome cherished the secret hope, if it was
