changed its laws, not only in matters political, in which constancy is
not insisted upon, but in the most important matter imaginable--namely,
in religion. He declares himself all the more ashamed of, and vexed by,
this, as his own family were allied by close private ties with the
English nation.

An attempt has been made to show [6] that in Montaigne's 'Apologie
de Raymond Sebond,' in which he expounds his theological opinions
in the most explicit manner, a hidden attack is contained upon the
Church. But it bespeaks an utter misconception of the character of
this writer to hold him capable of such perfidious craftiness; for
he calls it 'a cowardly and servile humour if a man disguises and
hides his thoughts under a mask, not daring to let himself be seen
under his true aspect.' [7]

We know of not a few, especially Italian, Humanists who publicly
made a deep bow before the altar, whilst behind it they cynically
laughed, in company with their friends; making sport of the silly
crowd that knelt down in profound reverence. Montaigne was no such
double-dealer. We can fully believe him when he states that it is to
him no small satisfaction and pleasure to 'have been preserved from
the contagion of so corrupt an age; to have never brought affliction
and ruin upon any person; not to have felt a desire for vengeance,
or any envy; nor to have become a defaulter to his word.' [8]

His word, his honour, were to him the most sacred treasure. He never
would have descended so low as to fling them to the winds. Let us,
therefore, not endeavour to deny any logical inconsistencies in his
writings--inconsistencies which many other men since his time have
equally shown. Let us rather institute a strict and close inquiry