Sadness

Passages

Every passage tagged with this emotion in the Vela corpus. Search the body text, narrow by source or register, click through to a book’s profile to see how the passage sits with the rest of the work.

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• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  The Emperor rose from the throne, and with his right hand resting on the shoulder of the Prince of Orange,—who was one day to become the most formidable enemy of his house,—and holding a paper in the other hand, he addressed his farewell in French before the members of the royal family, the nobility of the Netherlands, the Knights of the Golden Fleece, the royal counselors, and the great officers of the household. He assured them that he had done his duty to the best of his ability, mindful of his dear native land, and especially of the interests of Christianity against infidels and heretics. He had shrunk from no toil; but a cruel malady now deprived him of strength to endure the cares of government, and this was his only motive for carrying out a long-cherished wish of resigning the scepter. He exhorted them above all things to maintain the purity of the faith. He had committed many errors, but only from ignorance, and begged pardon if he had wronged any one. He then resigned the crown of the Netherlands to his son Philip with the exhortation, "Fear God: live justly; respect the laws; above all, cherish the interests of religion." Exhausted, and pale as a corpse, he fell back upon his seat amid the tears and sobs of the assembly.322 On the 16th of January, 1556, he executed the deeds by which he ceded the sovereignty of Castile and Aragon, with their dependencies, to Philip. His last act was to resign the crown of Germany into the hands of his brother Ferdinand; but, as affairs move slowly in that country, the resignation was not finally acted on till Feb. 28, 1558, at the Diet at Frankfurt.323 His Retirement to Yuste. On the 17th of September Charles sailed from the harbor of Flushing for Spain with a fleet of fifty-six sails, his two sisters (Mary, formerly queen of Hungary, and regent of the Low Countries, and Eleanor, the widow of King Francis of France), and a hundred and fifty select persons of the imperial household. After a boisterous voyage, and a tedious land-journey, he arrived, Feb. 3, 1557, at the Convent of St. Gerome in Yuste, which he had previously selected for his retreat.

• From The Well of Loneliness (1928)

  Then Stephen, who had not yet learnt to dissemble, stared hard at her shoes, in embarrassed silence. Just outside the door a clock boomed seven. Stephen started; she had been there nearly three hours. ‘I must go,’ she said, getting abruptly to her feet, ‘you look tired, I’ve been making a visitation.’ Her hostess made no effort to retain her: ‘Well,’ she smiled, ‘come again, please come very often—that is if you won’t find it dull, Miss Gordon; we’re terribly quiet here at The Grange.’ 3 Stephen drove home slowly, for now that it was over she felt like a machine that had suddenly run down. Her nerves were relaxed, she was thoroughly tired, yet she rather enjoyed this unusual sensation. The hot June evening was heavy with thunder. From somewhere in the distance came the bleating of sheep, and the melancholy sound seemed to blend and mingle with her mood, which was now very gently depressed. A gentle but persistent sense of depression enveloped her whole being like a soft, grey cloak; and she did not wish to shake off this cloak, but rather to fold it more closely around her. At Morton she stopped the car by the lakes and sat staring through the trees at the glint of water. For a long while she sat there without knowing why, unless it was that she wished to remember. But she found that she could not even be certain of the kind of dress that Angela had worn—it had been of some soft stuff, that much she remembered, so soft that it had easily torn, for the rest her memories of it were vague—though she very much wanted to remember that dress. A faint rumble of thunder came out of the west, where the clouds were banking up ominously purple. Some uncertain and rather hysterical swallows flew high and then low at the sound of the thunder. Her sense of depression was now much less gentle, it increased every moment, turning to sadness. She was sad in spirit and mind and body—her body felt dejected, she was sad all over. And now some one was whistling down by the stables, old Williams, she suspected, for the whistle was tuneless. The loss of his teeth had disgruntled his whistle; yes, she was sure that that must be Williams. A horse whinnied as one bucket clanked against another—sounds came clearly this evening; they were watering the horses. Anna’s young carriage horses would be pawing their straw, impatient because they were feeling thirsty. Then a gate slammed. That would be the gate of the meadow where the heifers were pastured—it was yellow with king-cups. One of the men from the home farm was going his rounds, securing all gates before sunset. Something dropped on the bonnet of the car with a ping.

• From Under the Banner of Heaven (2003)

  Investigators from the Utah attorney general’s office have documented that between 1989 and 1999, Tom Green and his dependents received more than $647,000 in state and federal assistance, including $203,000 in food stamps and nearly $300,000 in medical and dental expenses. These same investigators estimate that had they been granted complete access to pertinent government files as far back as 1985, when Green began his polygamous lifestyle, they would have been able to show that Green received well over $1 million in welfare. Linda Kunz Green, now twenty-eight, was thirteen when she married Tom Green. She insists that he has done nothing wrong, that she is no victim. She says that she enjoys being a plural wife and points out that getting married to Green was her idea. Leavitt counters that Linda is simply a victim of what psychologists call the Stockholm syndrome, in which hostages sympathize with, and later defend, their captors. “The ability to choose is an ability that Linda Green never had,” Leavitt argues. At the time Linda Kunz married Green, her mother, Beth Cooke, was also married to Green, although Cooke has since left him. (Seven of the ten women Green has married, and all of his current wives, were the children of his other wives when he married them; he has made a habit of marrying his stepdaughters, all of whom were sixteen or younger when he brought them into his matrimonial bed.) Cooke was raised in Short Creek, the product of a polygamous family. In 1953, when she was nine years old, she watched Mohave County sheriff’s deputies arrest her father and thirty other men in the Short Creek raid. Three years later, at the age of twelve, Cooke was married off to her stepfather, Warren “Elmer” Johnson, the brother of Prophet LeRoy Johnson. Cooke became one of seven women married to Elmer. In 1984, after Elmer Johnson had died and the husband who succeeded him had departed, Cooke and her two daughters were introduced to Green at a Sunday school meeting. “I paid particular attention to him,” Cooke told freelance journalist Carolyn Campbell, “because my friend said she had met Tom Green and he was the ugliest man she had ever met.” Cooke, who is four years older than Green, thought otherwise. She found him handsome, as well as highly intelligent. She was impressed with the way he took charge of the meeting. He asked her out on a date, during which he announced that he was going to marry her—a prophecy that was fulfilled in short order. The newlyweds honeymooned in Bountiful, Canada, a colony of UEP polygamists in southeastern British Columbia. By 1985 Cooke couldn’t help noticing that her thirteen-year-old daughter, Linda Kunz, was “showing feelings” toward Green. Linda liked to sit in her stepfather’s lap and would “hang on to him for the longest time.” She talked about him constantly, and eventually asked Cooke if she could marry Green.

• From The Well of Loneliness (1928)

  What she saw there was a quiet determination that spread from his lips to his eyes. She grew suddenly uneasy, like a youngster who objects to the rather unpleasant process of mouthing. ‘I speak French,’ she broke out, ‘I speak French like a native; I can read and write French as well as Mademoiselle does.’ ‘And beyond that you know very little,’ he informed her; ‘it’s not enough, Stephen, believe me.’ There ensued a long silence, she tapping her leg with her whip, he speculating about her. Then he said, but quite gently: ‘I’ve considered this thing—I’ve considered this matter of your education. I want you to have the same education, the same advantages as I’d give to my son— that is as far as possible—’ he added, looking away from Stephen. ‘But I’m not your son, Father,’ she said very slowly, and even as she said it her heart felt heavy—heavy and sad as it had not done for years, not since she was quite a small child. And at this he looked back at her with love in his eyes, love and something that seemed like compassion; and their looks met and mingled and held for a moment, speechless yet somehow expressing their hearts. Her own eyes clouded and she stared at her boots, ashamed of the tears that she felt might flow over. He saw this and went on speaking more quickly, as though anxious to cover her confusion. ‘You’re all the son that I’ve got,’ he told her. ‘You’re brave and strong-limbed, but I want you to be wise—I want you to be wise for your own sake, Stephen, because at the best life requires great wisdom. I want you to learn to make friends of your books; some day you may need them, because—’ He hesitated, ‘because you mayn’t find life at all easy, we none of us do, and books are good friends. I don’t want you to give up your fencing and gymnastics or your riding, but I want you to show moderation. You’ve developed your body, now develop your mind; let your mind and your muscles help, not hinder each other—it can be done, Stephen, I’ve done it myself, and in many respects you’re like me. I’ve brought you up very differently from most girls, you must know that—look at Violet Antrim. I’ve indulged you, I suppose, but I don’t think I’ve spoilt you, because I believe in you absolutely. I believe in myself too, where you’re concerned; I believe in my own sound judgment. But you’ve now got to prove that my judgment’s been sound, we’ve both got to prove it to ourselves and to your mother—she’s been very patient with my unusual methods—I’m going to stand trial now, and she’ll be my judge. Help me, I’m going to need all your help; if you fail then I fail, we shall go down together.

• From The Well of Loneliness (1928)

  CHAPTER 4 1 T he sorrows of childhood are mercifully passing, for it is only when maturity has rendered soil mellow that grief will root very deeply. Stephen’s grief for Collins, in spite of its violence, or perhaps because of that very violence, wore itself out like a passing tempest and was all but spent by the autumn. By Christmas, the gusts when they came were quite gentle, rousing nothing more disturbing than a faint melancholy—by Christmas it required quite an effort of will to recapture the charm of Collins. Stephen was nonplussed and rather uneasy; to have loved so greatly and now to forget! It made her feel childish and horribly silly, as though she had cried over cutting her finger. As on all grave occasions, she considered the Lord, remembering His love for miserable sinners: ‘Teach me to love Collins Your way,’ prayed Stephen, trying hard to squeeze out some tears in the process, ‘teach me to love her ’cause she’s mean and unkind and won’t be a proper sinner that repenteth.’ But the tears would not come, nor was prayer what it had been; it lacked something—she no longer sweated when she prayed. Then an awful thing happened, the maid’s image was fading, and try as she would Stephen could not recall certain passing expressions that had erstwhile allured her. Now she could not see Collins’ face at all clearly even if she willed very hard in the dark. Thoroughly disgruntled, she bethought her of books, books of fairy tales, hitherto not much in favour, especially of those that treated of spells, incantations and other unlawful proceedings. She even requested the surprised Mrs. Bingham to read from the Bible: ‘You know where,’ coaxed Stephen, ‘it’s the place they were reading in church last Sunday, about Saul and a witch with a name like Edna— the place where she makes some person come up, ’cause the king had forgotten what he looked like.’ But if prayer had failed Stephen, her spells also failed her; indeed they behaved as spells do when said backwards, making her see, not the person she wished to, but a creature entirely different. For Collins now had a most serious rival, one who had lately appeared at the stables. He was not possessed of a real housemaid’s knee, but instead, of four deeply thrilling brown legs—he was two up on legs, and one up on a tail, which was rather unfair on Collins! That Christmas, when Stephen was eight years old, Sir Philip had bought her a hefty bay pony; she was learning to ride him, could ride him already, being naturally skilful and fearless.

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  It has been translated more frequently than any other Latin poem.2101 Walter Scott introduced it into the Lay of the Last Minstrel, and Goethe made Gretchen tremble in dismay on hearing it in the cathedral. The most tender hymn of the Middle Ages is the Stabat mater dolorosa. The first verse runs:— Stabat mater dolorosa juxta crucem lachrymosa dum pendebat filius; cujus animam gementem contristatam ac dolentem pertransivit gladius. At the cross her station keeping, Stood the mournful mother weeping, Close to Jesus to the last; Through her heart, His sorrow sharing, All His bitter anguish bearing, Now at length the sword had passed. 2102 This hymn occupies the leading place among the many mediaeval hymns devoted to Mary and, in spite of its mariolatry, it appeals to the deepest emotions of the human heart. Its passion has been transfused into the compositions of Palestrina, Astorga, Pergolesi, Haydn, Bellini, Rossini, and other musical composers. The poem depicts the agony of Mary at the sight of her dying Son. The first line is taken from John 19:25. The poet prays to Mary to be joined with her in her sorrow and to be defended by her on the day of judgment and taken into glory. The hymn passed into all the missals and was sung by the Flagellants in Italy at the close of the fourteenth century.2103 Jacopone da Todi, the author of these hymns, called also Jacobus de Benedictis (d. 1306), was converted from a wild career by the sudden death of his wife through the falling of a gallery in a theatre. He gave up the law, both degrees of which he had received from Bologna, and was admitted to the Franciscan order.2104 He abandoned himself to the extreme of ascetic austerity, appearing at one time in the public square walking on all fours and harnessed like a horse. He wrote a number of poems in the vulgar tongue, exposing the vices of his age and arraigning Boniface VIII. for avarice. He espoused the cause of the Colonna against that pope. Boniface had him thrown into prison and the story went that when the pope asked him, when he expected to get out, Jacopone replied, "when you get in." Not until Boniface’s death, in 1303, was the poet released. He spent his last years in the convent of Collazone. His comfort in his last hours was his own hymn, Giesu nostra fidanza — Jesus our trust and confidence. § 134. The Religious Drama. Literature: W. Hone: Anc. Mysteries, Lond., 1823.—W. Marriott: Col. Of Engl. Miracle Plays, Basel, 1838.—J. P. Collier: Hist. of Engl. Dram. Poetry, 2 vols. Lond. 1831; new ed., 1879.—Th. Wright: Engl. Mysteries, Lond., 1838. —F. J. Mone: Altdeutsche Schauspiele, Quedlinb., 1841; D. Schauspiel d. MtA., 2 vols., Karlsr., 1846.—*Karl Hase: D. geistliche Schauspiel, Leip. 1858, Engl. transl. by A. W. Jackson, Lond. 1880.—E. de Coussemaker: Drames liturg du moyen âge, Paris, 1861. —E. Wilken: Gesch. D. Geistl. Spiele In Deutschland, Götting., 2d ed., 1879.—A. W.

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  After the victory of the Reformation, Oecolampadius continued unto the end of his life to be indefatigable in preaching, teaching, and editing valuable commentaries (chiefly on the Prophets). He took a lively interest in French Protestant refugees, and brought the Waldenses, who sent a deputation to him, into closer affinity with the Reformed churches.179 He was a modest and humble man, of a delicate constitution and ascetic habits, and looked like a church father. He lived with his mother; but after her death, in 1528, he married, at the age of forty-five, Wilibrandis Rosenblatt, the widow of Cellarius (Keller), who afterwards married in succession two other Reformers (Capito and Bucer), and survived four husbands. This tempted Erasmus to make the frivolous joke (in a letter of March 21, 1528), that his friend had lately married a good-looking girl to crucify his flesh, and that the Lutheran Reformation was a comedy rather than a tragedy, since the tumult always ended in a wedding. He afterwards apologized to him, and disclaimed any motive of unkindness. Oecolam-padius had three children, whom he named Eusebius, Alitheia, and Irene (Godliness, Truth, Peace), to indicate what were the pillars of his theology and his household. His last days were made sad by the news of Zwingli’s death, and the conclusion of a peace unfavorable to the Reformed churches. The call from Zürich to become Zwingli’s successor he declined. A few weeks later, on the 24th of November, 1531, he passed away in peace and full of faith, after having partaken of the holy communion with his family, and admonished his colleagues to continue faithful to the cause of the Reformation. He was buried behind the Minster.180 His works have never been collected, and have only historical interest. They consist of commentaries, sermons, exegetical and polemical tracts, letters, and translations from Chrysostom, Theodoret, and Cyril of Alexandria.181 Basel became one of the strongholds of the Reformed Church of Switzerland, together with Zürich, Geneva, and Berne. The Church passed through the changes of German Protestantism, and the revival of the nineteenth century. She educates evangelical ministers, contributes liberally from her great wealth to institutions of Christian benevolence and the spread of the Gospel, and is (since 1816) the seat of the largest Protestant missionary institute on the Continent, which at the annual festivals forms a centre for the friends of missions in Switzerland, Würtemberg, and Baden. The neighboring Chrischona is a training school of German ministers for emigrants to America. § 33. The Reformation in Glarus. Tschudi. Glarean. Valentin Tschudi: Chronik der Reformationsjahre 1521–1533. Mit Glossar und Commentar von Dr. Joh. Strickler. Glarus, 1888 (pp. 258). Publ. in the "Jahrbuch des historischen Vereins des Kantons Glarus," Heft XXIV., also separately issued. The first edition of Tschudi’s Chronik (Beschryb oder Erzellung, etc.) was published by Dr. J. J. Blumer, in vol. IX. of the "Archiv für schweizerische Geschichte," 1853, pp. 332–447, but not in the original spelling and without comments.

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  There it remains, the chief object of interest in that solemn place of the dead, attracting Frenchmen and visitors from distant lands who commemorate, with tears of sympathy and a prayer over the mistakes of mortals, the unfortunate lovers. § 100. Abaelard’s Teachings and Theology.

• From The Decameron (1353)

  The gentle lady, thus grown a wild creature, abiding on this wise, it befell, after some months, that there came on like wise to the place whither she had aforetime been driven by stress of weather, a little vessel from Pisa and there abode some days. On broad this bark was a gentleman named Currado [of the family] of the Marquises of Malespina, who, with his wife, a lady of worth and piety, was on his return home from a pilgrimage to all the holy places that be in the kingdom of Apulia. To pass away the time, Currado set out one day, with his lady and certain of his servants and his dogs, to go about the island, and not far from Madam Beritola's place of harbourage, the dogs started the two kids, which were now grown pretty big, as they went grazing. The latter, chased by the dogs, fled to no other place but into the cavern where was Madam Beritola, who, seeing this, started to her feet and catching up a staff, beat off the dogs. Currado and his wife, who came after them, seeing the lady, who was grown swart and lean and hairy, marvelled, and she yet more at them. But after Currado had, at her instance, called off his dogs, they prevailed with her, by dint of much entreaty, to tell them who she was and what she did there; whereupon she fully discovered to them her whole condition and all that had befallen her, together with her firm resolution [to abide alone in the island]. Currado, who had know Arrighetto Capece very well, hearing this, wept for pity, and did his utmost to divert her with words from so barbarous a purpose, offering to carry her back to her own house or to keep her with himself, holding her in such honour as his sister, until God should send her happier fortune. The lady not yielding to these proffers, Currado left his wife with her, bidding the latter cause bring thither to eat and clothe the lady, who was all in rags, with some of her own apparel, and charging her contrive, by whatsoever means, to bring her away with her. Accordingly, the gentle lady, being left with Madam Beritola, after condoling with her amain of her misfortunes, sent for raiment and victual and prevailed on her, with all the pains in the world, to don the one and eat the other.

• From Under the Banner of Heaven (2003)

  As they hashed out the finer points of the revelation, Dan wondered whether it was really necessary to cut the throats of the four individuals slated for removal, as Ron had been instructed in one of his revelations. “He asked Ron how come he couldn’t just go in and shoot them,” Carnes said. “Ron replied that it was the Lord’s command that they—that their throats be slashed.” Betty Wright McEntire heard all of this for the first time when, twelve years later, she listened to Carnes testify from the witness stand of the Fourth District Court in Provo. And when she learned that Claudine Lafferty had been sitting right there, quietly listening as her two oldest sons discussed the imminent murder of her daughter-in-law and baby granddaughter, Betty was stunned. “How could someone hear what they were planning and not do anything to warn Brenda?” she asks. “I just can’t understand it.” July 19 had been Brenda Lafferty’s twenty-fourth birthday. Betty had volunteered to drive down to American Fork and take care of baby Erica so that Brenda and Allen could go out for a night on the town. Betty was really looking forward to seeing both Brenda and Erica. The baby, now almost fifteen months old, had just started to say her first intelligible words. Allen and Brenda “went up to Salt Lake for dinner,” Betty says. “I was so excited for her to come home, because I was about to get married and I wanted to show her pictures of the wedding dress I had picked out, and to talk about wedding stuff. But when they got home from dinner it was obvious she and Allen had had a fight. I could tell she had been crying. I was really disappointed, but I knew that I should leave. I had given her a music box for her birthday. I remember she wound it up and put it on the TV stand, and we listened to it for a minute, then I kissed the baby good-bye and left. That was the last time I ever saw my sister.” On the morning of the July 24, Pioneer Day, Dan got up, prayed, and felt prompted by the Lord to saw the barrel and stock off a 12-gauge, pump-action shotgun that he had been storing at his mother’s house. While he used a hacksaw to cut down the weapon in Claudine’s garage, Ron, Ricky Knapp, and Chip

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  was buried in the cathedral of Königsberg, the first Protestant bishop and chancellor of the first Prussian Hohenzollern, standing with him on the bridge of two ages with his hand on the Bible and his eye firmly fixed upon the future. Albrecht, acting on the advice of Luther, changed the property of the Knights into a hereditary duchy. The king of Poland consented. On April 10, 1525, Albrecht was solemnly invested at Crakow with the rule of Prussia as a fief of Poland. Soon afterwards he received the homage of the Diet at Königsberg. The evangelical preachers saluted him under the ringing of the bells. The Emperor put him under the ban, but it had no effect. Most of the Knights received large fiefs, and married; the rest emigrated to Germany. Albrecht formally introduced the Reformation, July 6, 1525, and issued a Lutheran constitution and liturgy. The fasts were abolished, the number of holy days reduced, the ceremonies changed, the convents turned into hospitals, and worship conducted in the vernacular. All Romish and sectarian preaching was prohibited. He assumed all the ecclesiastical appointments, and became the supreme bishop of Prussia, the two Roman-Catholic bishops Georg and Queiss having surrendered to him their dignity. Their successors were mere superintendents. He felt, however, that the episcopal office was foreign to a worldly sovereign, and accepted it as a matter of necessity to secure order.800 He founded the University of Königsberg, the third Protestant university (after Wittenberg and Marburg). It was opened in 1544.801 He called Dr. Osiander from Nürnberg to the chief theological chair (1549); but this polemical divine, by his dissertations on the law and the gospel, and on the doctrine of justification, soon turned Prussia into a scene of violent and disgraceful theological controversies.802 Albrecht did not enjoy his reign. It was sadly disturbed in this transition state by troubles from within and without. He repeatedly said that he would rather watch sheep than be a ruler. He was involved in heavy debts. The seven children of his first wife, a daughter of the king of Denmark, died young, except a daughter, Anna Sophia, who married a duke of Mecklenburg (1555). His pious and faithful wife died, 1547. In 1550 he married a princess of Braunschweig; her first daughter was born blind; only one son, Albrecht Friedrich, survived him, and spent his life in melancholy. But Albrecht remained true to his evangelical faith, and died (March 20, 1568), with the words of Psa. 31:5, upon his lips, "Into Thine hand I commend my spirit: Thou hast redeemed me, O Lord, Thou God of truth." He left proofs of his piety in prayers, meditations, and the testament to his son, who succeeded him, and died without male issue, 1618. SUBSEQUENT HISTORY. A few glimpses of the later history are here in place to explain the present confessional status of the Protestant church in the kingdom of Prussia.

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  Gall regained his convent and heavy damages from the city; Toggenburg had to acknowledge his authority, but a portion of the people remained Reformed. Thurgau and the Rheinthal had to restore the convents. Bremgarten 22 and Mellingen had to pledge themselves to re-introduce the mass and the images. In Glarus, the Roman Catholic minority acquired several churches and preponderating influence in the public affairs of the Canton. In Solothurn, the Reformation was suppressed, in spite of the majority of the population, and about seventy families were compelled to emigrate. In the Diet, the Roman Cantons retained a plurality of votes. The inhabitants of the Forest Cantons, full of gratitude, made a devout pilgrimage to St. Mary of Einsiedeln, where Zwingli had copied the Epistles of St. Paul from the first printed edition of the Greek Testament in 1516, and where he, Leo Judae, and Myconius had labored in succession for a reformation of abuses, with the consent of Diepold von Geroldseck. That convent has remained ever since a stronghold of Roman Catholic piety and superstition in Switzerland, and attracts as many devout pilgrims as ever to the shrine of the "Black Madonna." It has one of the largest printing establishments, which sends prayer-books, missals, breviaries, diurnals, rituals, pictures, crosses, and crucifixes all over the German-speaking Catholic world.298 Bullinger, who succeeded Zwingli, closes his "History of the Reformation" mournfully, yet not without resignation and hope. "All manner of tyranny and overbearance," he says, "is restored and strengthened, and an insolent régime is working the ruin of the confederacy. Wonderful are the counsels of the Lord. But he doeth all things well. To him be glory and praise! Amen."

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  To give force to these institutions, the ban was introduced in 1530, and confided to a council of three pious, honest, and brave laymen for each of the four parishes of the city; two to be selected by the Council, and one by the congregation, who, in connection with the clergy, were to watch over the morals, and to discipline the offenders, if necessary, by excommunication.—In accordance with the theocratic idea of the relation of Church and State, dangerous heresies which denied any of the twelve articles of the Apostles’ Creed, and blasphemy of God and the sacrament, were made punishable with civil penalties such as confiscation of property, banishment, and even death. Those, it is said, "shall be punished according to the measure of their guilt in body, life, and property, who despise, spurn, or contemn the eternal, pure, elect queen, the blessed Virgin Mary, or other beloved saints of God who now live with Christ in eternal blessedness, so as to say that the mother of God is only a woman like other women, that she had more children than Christ, the Son of God, that she was not a virgin before or after his birth," etc. Such severe measures have long since passed away. The mixing of civil and ecclesiastical punishments caused a good deal of trouble. Oecolampadius opposed the supremacy of the State over the Church. He presided over the first synods. After the victory of the Reformation, Oecolampadius continued unto the end of his life to be indefatigable in preaching, teaching, and editing valuable commentaries (chiefly on the Prophets). He took a lively interest in French Protestant refugees, and brought the Waldenses, who sent a deputation to him, into closer affinity with the Reformed churches.179 He was a modest and humble man, of a delicate constitution and ascetic habits, and looked like a church father. He lived with his mother; but after her death, in 1528, he married, at the age of forty-five, Wilibrandis Rosenblatt, the widow of Cellarius (Keller), who afterwards married in succession two other Reformers (Capito and Bucer), and survived four husbands. This tempted Erasmus to make the frivolous joke (in a letter of March 21, 1528), that his friend had lately married a good-looking girl to crucify his flesh, and that the Lutheran Reformation was a comedy rather than a tragedy, since the tumult always ended in a wedding. He afterwards apologized to him, and disclaimed any motive of unkindness. Oecolam-padius had three children, whom he named Eusebius, Alitheia, and Irene (Godliness, Truth, Peace), to indicate what were the pillars of his theology and his household. His last days were made sad by the news of Zwingli’s death, and the conclusion of a peace unfavorable to the Reformed churches. The call from Zürich to become Zwingli’s successor he declined.

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  Before long the mass was totally abolished, so that it was forbidden either to celebrate it in one’s own house or to attend it in the neighboring villages."177 The great scholar who had done so much preparatory work for the Reformation, stopped half-way and refused to identify himself with either party. He reluctantly left Basel (April 13, 1529) with the best wishes for her prosperity, and resided six years at Freiburg in Baden, a sickly, sensitive, and discontented old man. He was enrolled among the professors of the University, but did not lecture. He returned to Basel in August, 1535, and died in his seventieth year, July 12, 1536, without priest or sacrament, but invoking the mercy of Christ, repeating again and again, "O Lord Jesus, have mercy on me!" He was buried in the Minster of Basel. Glareanus and Beatus Rhenanus, humanists, and friends of Zwingli and Erasmus, likewise withdrew from Basel at this critical moment. Nearly all the professors of the University emigrated. They feared that science and learning would suffer from theological quarrels and a rupture with the hierarchy. The abolition of the mass and the breaking of images, the destruction of the papal authority and monastic institutions, would have been a great calamity had they not been followed by the constructive work of the evangelical faith which was the moving power, and which alone could build up a new Church on the ruins of the old. The Word of God was preached from the fountain. Christ and the Gospel were put in the place of the Church and tradition. German service with congregational singing and communion was substituted for the Latin mass. The theological faculty was renewed by the appointment of Simon Grynäus, Sebastian Münster, Oswald Myconius, and other able and pious scholars to professorships. Oecolampadius became the chief preacher of the Minster and Antistes, or superintendent, of the clergy of Basel. On the 1st of April, 1529, an order of liturgical service and church discipline was published by the Council, which gave a solid foundation to the Reformed Church of the city of Basel and the surrounding villages.178 This document breathes the spirit of enthusiasm for the revival of apostolic Christianity, and aims at a reformation of faith and morals. It contains the chief articles which were afterwards formulated in the Confession of Basel (1534), and rules for a corresponding discipline. It retains a number of Catholic customs such as daily morning and evening worship, weekly communion in one of the city churches, the observance of the great festivals, including those of the Virgin Mary, the Apostles, and the Saints.

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  understand somewhat of such great subjects." Meditation on the Future Life. (Book III. ch. 9, §§ 1, 3, 6.) 1. "With whatever kind of tribulation we may be afflicted, we should always keep the end in view; to habituate ourselves to a contempt of the present life, that we may thereby be excited to meditation on that which is to come. For the Lord, well knowing our strong natural inclination to a brutish love of the world, adopts a most excellent method to reclaim us and rouse us from one insensibility that we may not be too tenaciously attached to that foolish affection. There is not one of us who is not desirous of appearing through the whole course of his life, to aspire and strive after celestial immortality. For we are ashamed of excelling in no respect the brutal herds, whose condition would not be at all inferior to ours, unless there remained to us a hope of eternity after death. But if you examine the designs, pursuits, and actions of every individual, you will find nothing in them but what is terrestrial. Hence that stupidity, that the mental eyes, dazzled with the vain splendor of riches, powers, and honors, cannot see to any considerable distance. The heart also, occupied and oppressed with avarice, ambition, and other inordinate desires, cannot rise to any eminence. In a word, the whole soul, fascinated by carnal allurements, seeks its felicity on earth. "To oppose this evil, the Lord, by continual lessons of miseries, teaches his children the vanity of the present life. That they may not promise themselves profound and secure peace in it, therefore he permits them to be frequently disquieted and infested with wars or tumults, with robberies or other injuries. That they may not aspire with too much avidity after transient and uncertain riches, or depend on those which they possess, sometimes by exile, sometimes by the sterility of the land, sometimes by a conflagration, sometimes by other means, he reduces them to indigence, or at least confines them within the limits of mediocrity. That they may not be too complacently delighted with conjugal blessings, he either causes them to be distressed with the wickedness of their wives, or humbles them with a wicked offspring, or afflicts them with want or loss of children. But if in all these things he is more indulgent to them, yet that they may not be inflated with vainglory, or improper confidence, he shows them by diseases and dangers the unstable and transitory nature of all mortal blessings.

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  Bullinger undertook to advocate this compromise before Bern and Geneva. But the Genevese confirmed in general assembly the sentence of banishment, May 26. With gloomy prospects for the future, yet trusting in God, who orders all things well, the exiled ministers travelled on horseback in stormy weather to Basel. In crossing a torrent swollen by the rains they were nearly swept away. In Basel they were warmly received by sympathizing friends, especially by Grynaeus. Here they determined to wait for the call of Providence. Farel, after a few weeks, in July, received and accepted a call to Neuchâtel, his former seat of labor, on condition that he should have freedom to introduce his system of discipline. Calvin was induced, two months later, to leave Basel for Strassburg. It was during this crisis that Calvin’s friend and travelling companion, Louis du Tillet, who seems to have been of a mild and peaceable disposition, lost faith in the success of the Reformation. He left Geneva in August, 1537, for Strassburg and Paris, and returned to the Roman Church. He had relations in high standing who influenced him. His brother, Jean du Tillet, was the famous registrar of the Parliament of Paris; another brother became bishop of Sainte-Brieux, afterwards of Meaux.494 He explained to Calvin his conscientious scruples and reasons for the change. Calvin regarded them as insufficient, and warned him earnestly, but kindly and courteously. The separation was very painful to both, but was relieved by mutual regard. Du Tillet even offered to aid Calvin in his distressed condition after his expulsion, but Calvin gratefully declined, writing from Strassburg, Oct. 20, 1538: "You have made me an offer for which I cannot sufficiently thank you; neither am I so rude and unmannerly as not to feel the unmerited kindness so deeply, that even in declining to accept it, I can never adequately express the obligation that I owe to you." As to their difference of opinion, he appeals to the judgment of God to decide who are the true schismatics, and concludes the letter with the prayer: "May our Lord uphold and keep you in his holy protection, so directing you that you decline not from his way."495 CHAPTER XI.

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  "Nor can you consider yourself to have lost him, whom you will recover in the blessed resurrection in the kingdom of God. For they had both so lived and so died, that I cannot doubt but they are now with the Lord. Let us, therefore, press forward toward this goal which they have reached. There can be no doubt but that Christ will bind together both them and us in the same inseparable society, in that incomparable participation of His own glory. Beware, therefore, that you do not lament your son as lost, whom you acknowledge to be preserved by the Lord, that he may remain yours forever, who, at the pleasure of His own will, lent him to you only for a season .... "Neither do I insist upon your laying aside all grief. Nor, in the school of Christ, do we learn any such philosophy as requires us to put off that common humanity with which God has endowed us, that, being men, we should be tamed into stones.604 These considerations reach only so far as this, that you do set bounds, and, as it were, temper even your most reasonable sadness, that, having shed those tears which were due to nature and to fatherly affection, you by no means give way to senseless wailing. Nor do I by any means interfere because I am distrustful of your prudence, firmness, or high-mindedness; but only lest I might here be wanting, and come short in my duty to you. "Moreover, I have requested Melanchthon and Bucer that they would also add their letters to mine, because I entertained the hope that it would not be unacceptable that they too should afford some evidence of their good-will toward you. "Adieu, most distinguished sir, and my much-respected in the Lord. May Christ the Lord keep you and your family, and direct you all with His own Spirit, until you may arrive where Louis and Claude have gone before."

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  "They parted," says Beza, "with heavy hearts and tearful eyes."1256 These were sublime scenes worthily described by an eyewitness, and represented by the art of a painter.1257 On the 19th of May, two days before the pentecostal communion, Calvin invited the ministers of Geneva to his house and caused himself to be carried from his bed-chamber into the adjoining dining-room. Here he said to the company: "This is the last time I shall meet you at table,"—words that made a sad impression on them. He then offered up a prayer, took a little food, and conversed as cheerfully as was possible under the circumstances. Before the repast was quite finished he had himself carried back to his bed-room, and on taking leave said, with a smiling countenance: "This wall will not hinder my being present with you in spirit, though absent in body." From that time he never rose from his bed, but he continued to dictate to his secretary. Farel, then in his eightieth year, came all the way from Neuchâtel to bid him farewell, although Calvin had written to him not to put himself to that trouble. He desired to die in his place. Ten days after Calvin’s death, he wrote to Fabri (June 6, 1564): "Oh, why was not I taken away in his place, while he might have been spared for many years of health to the service of the Church of our Lord Jesus Christ! Thanks be to Him who gave me the exceeding grace to meet this man and to hold him against his will in Geneva, where he has labored and accomplished more than tongue can tell. In the name of God, I then pressed him and pressed him again to take upon himself a burden which appeared to him harder than death, so that he at times asked me for God’s sake to have pity on him and to allow him to serve God in a manner which suited his nature. But when he recognized the will of God, he sacrificed his own will and accomplished more than was expected from him, and surpassed not only others, but even himself. Oh, what a glorious course has he happily finished! Calvin spent his last days in almost continual prayer, and in ejaculating comforting sentences of Scripture, mostly from the Psalms. He suffered at times excruciating pains. He was often heard to exclaim: "I mourn as a dove" (Isa. 38:14); "I was dumb, I opened not my mouth; because thou didst it" (Ps. 39:9); "Thou bruisest me, O Lord, but it is enough for me that it is thy hand." His voice was broken by asthma, but his eyes remained bright, and his mind clear and strong to the last. He admitted all who wished to see him, but requested that they should rather pray for him than speak to him. On the day of his death he spoke with less difficulty.

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  When I first came to this city, the gospel was, indeed, preached, but matters were in the greatest confusion, as if Christianity had consisted in nothing else than the throwing down of images; and there were not a few wicked men from whom I suffered the greatest indignities; but the Lord our God so confirmed me, who am by no means naturally bold (I say what is true), that I succumbed to none of their attempts. I afterwards returned thither from Strassburg in obedience to my calling, but with an unwilling mind, because I thought I should prove unfruitful. For not knowing what the Lord had determined, I saw nothing before me but numbers of the greatest difficulties. But proceeding in this work, I at length perceived that the Lord had truly blessed my labors. Do you also persist in this vocation, and maintain the established order; at the same time, make it your endeavor to keep the people in obedience to the doctrine; for there are some wicked and contumacious persons. Matters, as you see, are tolerably settled. The more guilty, therefore, will you be before God, if they go to wreck through your indolence. But I declare, brethren, that I have lived with you in the closest bonds of true and sincere affection, and now, in like manner, part from you. But if, while under this disease, you have experienced any degree of peevishness from me, I beg your pardon, and heartily thank you, that when I was sick, you have borne the burden imposed upon you.’ "When he had thus spoken, he shook hands with each of us. We, with most sorrowful hearts, and certainly not unmoistened eyes, departed from him." Beza modestly omits Calvin’s reference to himself which is as follows "Quant à nostre estat interieur, vous avez esleu Monsieur de Beze pour tenir ma place. Regardez de le soulager, car la charge est grande et a de la peine, en telle sorte qu’il faudroit qu’il fust accablé soubs le fardeau. Mais regardez à le supporter. De luy, ie sçay qu’il a bon vouloir et fera ce qu’il pourra." Pinaut’s report, in Calv. Opera, IX. 894. § 166. Calvin’s Personal Character and Habits. Calvin is one of those characters that command respect and admiration rather than affection, and forbid familiar approach, but gain upon closer acquaintance. The better he is known, the more he is admired and esteemed. Those who judge of his character from his conduct in the case of Servetus, and of his theology from the "decretum horribile," see the spots on the sun, but not the sun itself. Taking into account all his failings, he must be reckoned as one of the greatest and best of men whom God raised up in the history of Christianity.

• From Introduction to the Hebrew Bible and Deutero-Canonical Books (2018)

  accounts of sieges and times of disaster, but the frequency of the motif does not necessarily mean that such things did not happen. The third poem is the centerpiece of Lamentations. Here the speaker is an anonymous “man who has seen affliction” (3:1). Again, the suffering is construed as punishment: “Is it not from the mouth of the L ORD that good and bad come”? (3:38). In this case, however, the poet also professes confidence that “the steadfast love of the L ORD never ceases” (3:22). It is good to be chastised in youth, for the Lord will not be angry forever. Therefore, the people should examine their ways and return to the Lord. This is a time-honored response to adversity in the Hebrew tradition. It scarcely addresses the situation of the thousands who perished in the destruction of Jerusalem. It is precisely this response to suffering that will be put in question in the book of Job. Here again, the poet’s submissiveness toward God does not prevent him from praying for vengeance on his earthly enemies. The fourth poem reverts to a more critical form of complaint. The chastisement of Jerusalem has been greater than that of Sodom, which at least was over quickly (4:6). Again the horrors, including cannibalism, are described in detail. Those killed in battle were better off than those left to starve. Listed among the losses is “the L ORD ’s anointed, the breath of our life” (4:20). Whether the king in question was Jehoiachin or Zedekiah, it is difficult to imagine Jeremiah referring to him in such terms. In this poem the guilt of Jerusalem is qualified: “It was for the sins of her prophets and the iniquities of her priests” (4:13). Moreover, the poem concludes by announcing that the punishment of Zion is accomplished, but that of Edom is about to come. In the final poem, the confession of guilt recedes further. “Our ancestors have sinned; they are no more, and we bear their iniquities” (5:7). This sentiment comes close to the proverb, “the fathers have eaten sour grapes,” which is vehemently rejected in Ezekiel 18, and is said not to apply to the future in Jeremiah 31. In this poem the emphasis is on innocent suffering: women raped, men abused, people starving. The poet concludes by asking God to restore the people, “unless you have rejected us utterly and are angry with us beyond