OBJECTIONS.
On the morrow, Ash-Wednesday, it was intended to distribute the ruins of the altars and other ornaments of the Church among the poor, to serve them for firewood. But these unhappy creatures, in their eagerness for the fragments, having begun to dispute about them, they constructed great piles in the cathedral close and set fire to them. "The idols," said some wags, "are really keeping their Ash-Wednesday to-day!" The friends of Popery, turning away their horror-stricken eyes from this sacrilegious sight, says Œcolampadius, shed tears of blood. "Thus severely did they treat the idols," continues the reformer, "and the Mass died of grief in consequence."[966] On the following Sunday hymns in German were sung at every church; and on the 18th February a general amnesty was published. Everything was changed in Basle. The last had become first, and the first last. While Œcolampadius, who a few years before had entered the city as a stranger, without resources and without power, found himself raised to the first station in the Church, Erasmus, disturbed in the quiet study whence during so long a period he had issued his absolute commands to the world of letters, saw himself compelled to descend into the arena. But this king of the schools had no desire to lay down his sceptre before the sovereign people. For a long time he used to turn aside his head when he met his friend Œcolampadius. Besides he feared by remaining at Basle to compromise himself with his protectors. "The torrent," said he, "which was hidden underground has burst forth with violence, and committed frightful ravages.[967] My life is in danger: Œcolampadius possesses all the churches. People are continually bawling in my ears; I am besieged with letters, caricatures, and pamphlets. It is all over: I am resolved to leave Basle. Only shall I or shall I not depart by stealth? The one is more becoming, the other more secure."
Wishing as much as possible to make his honour and his prudence agree, Erasmus desired the boatman with whom he was to descend the Rhine to depart from an unfrequented spot. This was opposed by the senate, and the timid philosopher was compelled to enter the boat as it lay near the great bridge, at that time covered with a crowd of people. He floated down the river, sadly bade adieu to the city he had so much loved, and retired to Friburg in Brisgau with several other learned men.
New professors were invited to fill the vacant chairs in the university, and in particular Oswald Myconius, Phrygio, Sebastian Munster, and Simon Grynæus. At the same time was published an ecclesiastical order and a confession of faith, one of the most precious documents of this epoch.
PRINCIPLES OF THE REFORMATION.
Thus had a great transformation been effected without the loss of a single drop of blood. Popery had fallen in Basle in despite of the secular and spiritual power. "The wedge of the Lord," says Œcolampadius, "has split this hard knot."[968]
We cannot, however, help acknowledging that the Basle Reformation may afford ground for some objections. Luther had opposed himself to the power of the many. "When the people prick up their ears, do not whistle too loud. It is better to suffer at the hand of one tyrant, that is to say, of a king, than of a thousand tyrants, that is to say, of the people." On this account the German Reformer has been reproached for acknowledging no other policy than servilism.
Perhaps when the Swiss Reformation is canvassed, a contrary objection will be made against it, and the Reform at Basle, in particular, will be looked upon as a revolution.
The Reformation must of necessity bear the stamp of the country in which it was accomplished: it will be monarchical in Germany, republican in Switzerland. Nevertheless, in religion as in politics, there is a great difference between reformation and revolution.
In neither of these spheres does Christianity desire either despotism, servitude, stagnation, retrogression, or death. But while looking for progress, it seeks to accomplish it by reformation and not by revolution.