We say such should be the acknowledged and indisputable character and conduct of that body popularly known as the church, because then it would be a faithful exponent of the divine philanthropy of Jesus, of his “good will to men,”—then it would be precisely9 what the church was when it acknowledged no law superior to the will of God.
We propose now to ascertain10 the position of the American churches in relation to the slavery question. The most of them have been compelled to take some action on this exciting subject. We shall notice, more especially, the late action of various denomina[Pg 151]tions, both for and against slavery, that the reader may know precisely where each branch of the Protestant churches of this country, may be found. We do not deem it necessary to exhibit the relation of the Catholic church to slavery. We may remark here, however, by the way, that this church, if it be proper to call it a church, is soundly pro-slavery, and is, in America, as it is everywhere else, a staunch advocate of oppression. Few Protestant churches excel the Catholic in slaveholding.
Presbyterian (Old School.)
The Presbyterian church (O.S.) stands fully11 and unequivocally on the side of the oppressor. It is true that a few earnest anti-slavery men may be found in this denomination12, but their influence upon it is scarcely felt. They are not able in the least to modify the decided13, unfaltering pro-slavery position maintained by the General Assembly. So far as I know, the most ultra friends of slavery are perfectly14 satisfied with the late ecclesiastical action and influence of this church. It makes no pretensions15 to anti-slavery. The slaveholder is welcomed to its communion, is authorized16 to preach and is elevated to the highest posts of honor. At the last General Assembly fifty slaveholding presbyteries were represented. The place of meeting was Charleston, South Carolina. Dr.[Pg 152] Lord, author of a celebrated17 sermon in support of the fugitive18 slave law, was elected moderator. The General Assembly of 1845, by a vote of 168 to 13, “Resolved, That the existence of domestic slavery, under the circumstances in which it is found in the southern portion of this country, is no bar to Christian communion.”
This church has been progressing in the wrong direction. In 1818, before the excision19 of the Presbyteries which formed the New School body, the General Assembly declared that “the voluntary enslaving of one part of the human race by another was a gross violation20 of the most precious and sacred rights of human nature,” “utterly21 inconsistent with the law of God,” and “totally irreconcilable22 with the spirit and principles of the gospel.” This was a noble declaration, but slaveholders were not excluded from the church as they should have been, but continued to flock in, until in 1836, a slaveholder presided over the General Assembly who openly said—“I draw my warrant from the Scriptures23 of the Old and New Testament24 to hold my slaves in bondage25.”—Since 1836 the General Assembly has been wholly under the control of the pro-slavery interest. Her doctors of divinity have written learned treaties in defense26 of slavery, and[Pg 153] slaveholders are at ease, yea, sleep undisturbed in her communion, and for all that that church is likely to say or do, will sleep on until they find themselves in company with Dives.
Presbyterian (New School.)
When the New School General Assembly was organized only three slaveholding Presbyteries were represented. There are now about twenty. A very large proportion of the ministers and members of this church are somewhat anti-slavery, and many of them decidedly anti-slavery; but the holding of slaves is not made a test of communion. Slaveholders have been and are now flocking into it. Ministers of the sanctuary27 and members of the General Assembly are slaveholders. Nevertheless, the action of the General Assembly has been such as to keep up an agitation28 and render the southern portion of the church somewhat restless.
The following resolution was adopted by the General Assembly, which convened29 at Detroit in 1850:
“That the holding of our fellow-men in the condition of slavery, EXCEPT in those cases where it is unavoidable by the laws of the State, by the obligations of guardianship30 or the demands of humanity, is an offense31, in the proper import of that term, as used in the Book of Discipline, chap. i., sec. 3, which should be treated in the same manner as other offenses32.”
[Pg 154]
The exceptions in this resolution are sufficient, especially when explained at the south, to cover almost all cases of slaveholding.
The Assembly of 1853 adopted a report earnestly requesting the Presbyteries in the slaveholding States to lay before the next Assembly distinct and full statements touching33 the following points:
“1. The number of slaveholders in connection with the churches under their jurisdiction34, and the number of slaves held by them.
“2. The extent to which slaves are held by an unavoidable necessity, ‘imposed by the laws of the States, the obligations of guardianship, and the demands of humanity.’
“3. Whether a practical regard, such as the Word of God requires, is evinced by the Southern churches for the sacredness of the conjugal35 and parental36 relations as they exist among slaves; whether baptism is duly administered to the children of slaves professing37 Christianity; whether slaves are admitted to equal privileges and powers in the Church courts; and in general to what extent and in what manner provision is made for the religious well-being38 of the enslaved.”
The debate on this report and the subsequent action of the southern Presbyteries prove conclusively39 that the Detroit resolution is utterly futile40, and that slaveholding goes on in the southern part of the church without interruption. On this report, Rev41. Mr. McLain, of Mississippi said:
“We disavow the action of the Detroit Assembly. We have men in our Church who buy slaves, and work them, because they can make more money by it than any other way. All who can, own slaves; and those who cannot, want to.”
[Pg 155]
Rev. William Homes, of Mo., said:
“The action of the Assembly of Detroit is null and void; for how can any man be found, not to be included in one or the other of the exceptions contained in it? All claim that their slaveholding is involuntary and justifiable42. He concluded by strenuously43 asserting that the South would not submit to these inquiries44.”
Rev. William Terry, of Va., said:
“He could not promise that the Virginia Presbyteries would give any replies to these inquiries. There was no hope, so long as slavery exists, that the church shall be free from it. If it has come to be true that the feeling of the North will not suffer the slaveholding ministers and members to remain in fellowship with the Church, the South will not remain with you. They do not contemplate45 a disconnection with slavery.”
Since the meeting of the Assembly the Presbyteries in the South have almost unanimously protested against the action in relation to slavery as “inquisitorial,” and have resolved to disregard totally the “earnest request” of the General Assembly. They have also resolved that the agitation of the subject in the Assembly must cease as a condition of the continued union of the church. Whether the pro-slavery element of this denomination will prevail, so as to “bury out of sight the Detroit resolution, silence the General Assembly on slavery, and make the New School Presbyterian Church a quiet home for those who “buy” “sell” and “work” slaves “because they can make money out of them,” cannot now be de[Pg 156]termined. We hope not, but knowing the aggressive spirit of slavery, we fear.[15]
Congregational.
It is somewhat difficult to define with any great degree of precision, the position of the Congregational churches in relation to slavery. Many of these churches are actively46 anti-slavery. The Congregationalists of Ohio, in a convention held at Mansfield:
“Resolved That we regard American slavery as both a great evil and a great violation of the law of God and the rights of man; and that we deem it our sacred duty to protest, by every christian means, against slaveholding, and against any and all acts which recognize the false and pernicious principle that makes merchandise of man.”
The largest representative body of congregationalists which has expressed itself on the question of slavery recently was the Albany Convention which met in 1852. This body adopted the following resolution:
Resolved, That in the opinion of this Convention, it is the tendency of the gospel, wherever preached in its purity, to correct all social evils, and to destroy sin in all its forms; and that it is the duty of Missionary47 Societies to grant aid to churches in slaveholding[Pg 157] States in the support of such ministers only as shall so preach the gospel, and inculcate the principles and application of gospel discipline, that, with the blessing48 of God, it shall have its full effect in awakening49 and enlightening the moral sense in respect to slavery, and in bringing to pass the speedy abolition50 of that stupendous wrong; and that wherever a minister is not permitted so to preach, he should, in accordance with the directions of Christ in such cases “depart out of that city.”
It is believed that Congregationalists generally are progressing in the right direction.[16]
Methodist Episcopal Church (North and South.)
John Wesley pronounced slavery to be the “sum of all villanies.” The discipline of the Methodist Episcopal Church is quite positive in its condemnation51 of slavery. Some of the early Methodist preachers gave no quarters to this sin. But as the church increased in numbers and popularity, slaveholders, who at first came in by mere52 sufferance, assumed a bolder position, and finally ruled the whole church “with a rod of iron.”
The General Conference which convened in Cincinnati in 1836, after a warm discussion, adopted the following resolution:
[Pg 158]
“Resolved, By the delegates of the Annual Conferences, in General Conference assembled, that we are decidedly opposed to modern abolitionism, and wholly disclaim53 any right, wish, or intention to interfere54 in the civil and political relation between the master and slave as it exists in the slaveholding States of this union.” Yeas 120, nays55 14.
This resolution was an offering to appease56 the bloody57 Moloch of slavery, which had been aroused somewhat by Orange Scott. At a Gen. Conf. in 1840, held in Baltimore, a resolution was passed depriving colored persons of the right of testifying against white persons. The resolution reads as follows:
“Resolved, That it is inexpedient and unjustifiable for any preacher to permit colored persons to give testimony58 against white persons, in any State where they are denied that privilege by law.”[17]
The division of this Church (or secession, as some call it, of the Church South) has as yet resulted, so far as we can see, in no advantage to the slave. The southern portion or branch[Pg 159] is not more pro-slavery than before; and the northern division occupies precisely the ground maintained when the resolutions of 1836 and 1840 were adopted, and when there were embraced within her communion the owners of 200,000 slaves. Slaveholding is not a bar to membership in the Methodist Episcopal Church North. Ten or eleven conferences are now slaveholding, and between 30 and 40,000 slaves are owned at the present time by members of this church.
The Baltimore Conference, which belongs to the church North, passed in 1836 the following resolution:
“Resolved, That this Conference disclaims59 any fellowship with abolitionism. On the contrary, while it is determined60 to maintain its well known, and long established position, by keeping the traveling preachers composing its own body, free from slavery; it is also determined not to hold connexion with any ecclesiastical body, that shall make non-slaveholding a condition of membership in the Church.”
This conference, so far from regarding slaveholding in the membership a sin, seems to consider it a virtue61, and a condition of fellowship.
An effort to introduce the slavery question into the last General Conference was defeated, speakers were choked down, and the conference closed in disorder62. Since the meeting of that body a number of Conferences have passed resolutions calling for the adoption63 of a rule which would exclude slaveholders from[Pg 160] the church. Some strong men[18] seem determined not to rest the question until there is a semblance64 at least of consistency65 between the professions and practice of Methodism on slavery. This church has been “as much as ever deploring66 the evils of slavery,”[19] for scores of years, and as much as ever strengthening and building up the iniquity67! And as a Methodist writer in the Northern C. Advocate in a late article asks—“Is it not high time for honest and God-fearing anti-slavery ministers and members of the Methodist Episcopal Church, to inquire whether in her official position, her anti-slavery professions and character are not all a mere sham68!” It is to be feared that the good men of this church, who are laboring69 to effect its renovation70 from this foul71 sin, are doomed72 to disappointment, as many others, who have preceded them, have been. The fact that three new slaveholding conferences will be represented in the next General Conference of this body, augurs73 unfavorably.
Methodist Protestant Church.
This branch of the Methodist family is fearfully involved in the sin of slaveholding.—[Pg 161]Slavery has silenced the voice of the church organ. Slaveholders have free access to its communion. The discipline contains a very disgraceful clause in relation to colored members. Article 12, Sec. 1st secures the right of suffrage74 to all male members who are WHITE. Article 7, Sec. 3, gives to each annual conference power to make for colored members of the church “such terms of suffrage” as they may think proper. In the same article the apparently75 neutral, but really pro-slavery character of this church is seen in the following words: “But neither the General Conference nor any annual conference shall assume power to interfere with the constitutional powers of the civil governments, or with the operations of the civil laws.” The civil law is the highest law recognized in this article, and where that makes chattels76 of men, this church is forbidden to interfere. In these quotations77 the principles of caste and lower-lawism, are most clearly inculcated. It is with surprise and sorrow that we find such odious78 features in the discipline of a church which boasts of MUTUAL79 RIGHTS.
Wesleyan Methodist Connection.
This denomination of Christians80 stands boldly and unequivocally upon the solid bible anti-slavery platform; and although not a large[Pg 162] body, its influence has already been widely felt. It comes behind in no anti-slavery gift or grace. Its pulpit and press speak out earnestly and powerfully. The Syracuse Conference recently adopted the following resolutions, which are such as all the conferences of the connection pass unanimously:
“Resolved, That we hold—as ever—in abhorrence81 the system, esteeming82 it as ranking first in the dark list of systematized piracy83, and all intelligent supporters of the abomination as being nothing, less or more, than willing pirates.
“Resolved, That to ask us to fraternize with any of the thousand and one organized or unorganized influences, going directly or indirectly84 to sustain the system, prominent among which are the principal churches and the great political parties of the country, is to offer direct insult to our sense of Christian propriety85 and gentlemanly courtesy.”
Baptists (Regular.)
The Regular Baptist Church occupies a decidedly pro-slavery position. Where slavery exists, it does not make slaveholding a bar to communion. It is true that there is a division between the Northern and Southern Baptist churches in benevolent operations, but this division is “one, not of principle, but of policy. Hence, there has been from the first, between the leaders of the Northern and Southern Associations, a cordial fraternization.”[20] This church is very influential86 in the South, and from[Pg 163] no ecclesiastical organization has American slavery received a more powerful and hearty87 sanction. Many Baptists are, however, warm friends of the slave, but they have not been able to change or modify in the slightest degree the pro-slavery position of the general body.
Baptists (Free-will.)
The Free-will Baptist Church is decidedly anti-slavery. It stands in the front rank of those societies which are on the side of the oppressed battling for humanity. Amongst other excellent resolutions submitted by the committee on slavery at the last General Conference the following will show on what platform to look for a true Free-will Baptist:
“Resolved, That we re-affirm our opposition88 to the whole system of American Slavery; holding it to be absurd in the light of Reason, infamous89 in the eye of Justice, a deadly foe90 to human welfare, a libel on the Decalogue, and a reckless attack on the religion of Christ; and the only change we would recommend in our denominational attitude and policy on this subject, is, to take an advanced position in our warfare91 against the system, and to give a more open and public expression to our hostility92.”
Baptists (Seventh-Day.)
The position of this branch of the Baptist family may be known from the following resolution passed by the Eastern Association:
“Resolved, That we enter our solemn protest against the system of American slavery, as a[Pg 164] sin against God, and a libel on our national declaration, that “all men are created free and equal.””
Evangelical Association.
The Evangelical Association has inserted in its discipline the following resolution which indicates its ecclesiastical position:
“Question. What is to be done respecting slaveholders and the slave-trade?
“Answer. We have long since been convinced that the buying and selling of men and women, and slavery, is a great evil, and ought to be abhorred93 by every Christian: be it therefore known to all fellow-members, that none shall be allowed, under any pretence94 or condition whatever, the holding of slaves or the trafficking in the same.”
The United Brethren in Christ.[21]
This church believes slavery to be in itself a sin. The Constitution, which can only be altered by a vote of two-thirds of all the members of the society, declares that “involuntary servitude shall in no way be tolerated.” The 32d Section of Discipline reads as follows:
“All slavery in every sense of the word is totally prohibited, and shall in no way be tolerated in our Church. Should any be found in our society who hold slaves, they cannot continue as members unless they do personally manumit or set free such slaves. And when it is known to any of our ministers in charge of a circuit, station or mission, that any of its members hold a slave or slaves, he shall admonish95 such member to manumit such slave or slaves; and[Pg 165] if such persons do not take measures to carry out the discipline, they shall be expelled by the proper authorities of the church; and any minister refusing to attend to the duties above described shall be dealt with by the authorities to which he is amenable96.”
This section, substantially, has been in force since 1821. The United Brethren have congregations in Missouri, Kentucky, Virginia and Maryland.
At the General Conference, May 12, 1853, the Southern delegates reported that there were twelve cases of legal connection with slavery in the Church, but they were of a character so peculiar97, that a difference of opinion had arisen as to whether the discipline intended to exclude them. The opinion and advice of the Conference was asked. The following answer, in substance, was given:
“All those cases reported are cases prohibited by the plain letter of our Discipline. Execute papers of immediate98 emancipation99.—The sympathy of this Conference given to palliated cases of slavery would be an entering wedge of slavery into our Church. The Church must be disconnected with slavery in all its forms. The bishops100 are instructed to carry out the letter of Discipline.”
The action in this case was taken without a dissenting101 vote, and the delegates from the South assured the Conference that the intention of the Discipline, as above explained, should be executed.
The General Conference made provision for the publication of a monthly magazine. The following is from the Prospectus102:
“The immediate abolition of slavery; rejecting that most odious and barbarous notion, that man has a right to hold property in man. The position will be taken that this is a monster that can never be tamed, a sin which violates every precept103 of the Bible. It will be our object to show that slavery (by which we mean the holding of property in man) is sinful, necessarily sinful, under all possible and conceivable circumstances.”
[Pg 166]
Various Churches.
Besides the churches already mentioned the following are decidedly anti-slavery:—“Associate Presbyterian,” “Reformed Presbyterian,” “Free Presbyterian,” (of which the venerable John Rankin is a member,) many local “Independent” churches, and the “Friends” or Quakers. The Quakers have a world-wide reputation for practical philanthropy. And on the other hand the following large denominations104 are decidedly pro-slavery:—“German Reformed,” “Dutch Reformed,” “Cumberland Presbyterian,” “Lutheran” and “Disciple” (or Campbellite.)
The following estimate made by W. G. Gephart, a Presbyterian minister, will give a “bird’s eye view” of the relation of the leading denominations of this country to slavery as it stood a few years since. At the present time they are only more deeply involved in the trade in the souls of men, than they were when this estimate was made:
DENOMINATIONS. NO. OF SLAVES.
Methodists, 219,563
Presbyterian, Old and New School, ?77,000
Baptists, 125,000
Campbellites, 101,000
Episcopalians, ?88,000
Allow for all other denominations, ?50,000
Total number of slaves owned by ministers of the gospel and members of the different Protestant churches, 660,563
[Pg 167]
“Now, suppose the average value of all these slaves be only $400 each, and it will give a capital of $264,225,200! invested in humanity, the interests of 660,653 beings upon whom God has chartered immortality105, and stamped it with the signet of his own image.”
From this review it will be perceived that the most influential denominations have given their sanction to slavery. They have opened wide their doors to slaveholders, and have welcomed them to their communion. They have not advised nor commanded them to emancipate106 their slaves as a condition of admission to the church, to the Lord’s table, to the pulpit, or even into heaven itself!
Divines have, by a perversion107 of the Bible, corrupted6 the consciences of Southern, aye, even of Northern Christians, by the most subtle and monstrous108 errors. The holy Bible has been made, in the language of Blanchard, a smith shop whence consecrated109 hands have brought fetters110 for the feet, and manacles for the mind! “We have,” said Frederick Douglass, “men-stealers for ministers, woman-whippers for missionaries111, and cradle-plunderers for church-members. The man who wields112 the blood-clotted cow-skin during the week fills the pulpit on Sunday and claims to be a min[Pg 168]ister of the meek113 and lowly Jesus. The man who robs me of my earnings114 at the end of each week, meets me as class-leader on Sunday morning, to show me the way of life, and the path of salvation115. He who sells my sister, for purposes of prostitution, stands forth116 as the pious117 advocate of purity. He who proclaims it a religious duty to read the Bible, denies me the right of learning to read the name of God who made me. He who is the religious advocate of marriage, robs whole millions of its sacred influence, and leaves them to the ravages118 of wholesale119 pollution. The warm defender120 of the sacredness of the family relation is the same that, scatters121 whole families,—sundering husbands and wives, parents and children, sisters and brothers,—leaving the hut vacant, and the hearth122 desolate123. We see the thief preaching against theft, and the adulterer against adultery. We have men sold to build churches, women sold to support the gospel, and babes sold to purchase Bibles for the poor heathen! all for the glory of God and the good of souls! The slave auctioneer’s bell and the church-going bell chime in with each other, and the bitter cries of the heart-broken slave are drowned in the religious shouts of his pious master. Revivals124 of religion and revivals in the slave trade go hand[Pg 169] in hand together. The slave prison and the church stand near each other. The clanking of fetters and the rattling125 of chains in the prison, and the pious psalm126 and solemn prayer in the church may be heard at the same time. The dealers127 in the bodies and souls of men, erect129 their stand in the presence of the pulpit, and they mutually help each other. The dealer128 gives his blood-stained gold to support the pulpit, and the pulpit, in return, covers his infernal business with the garb130 of Christianity.”
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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exponent
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| n.倡导者，拥护者；代表人物；指数，幂 | |
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benevolent
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| adj.仁慈的，乐善好施的 | |
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doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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proscribed
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| v.正式宣布（某事物）有危险或被禁止( proscribe的过去式和过去分词 ) | |
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corrupted
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| （使）败坏( corrupt的过去式和过去分词 )； （使）腐化； 引起（计算机文件等的）错误； 破坏 | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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intimidate
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| vt.恐吓，威胁 | |
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precisely
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| adv.恰好，正好，精确地，细致地 | |
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ascertain
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| vt.发现，确定，查明，弄清 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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denomination
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| n.命名，取名，(度量衡、货币等的)单位 | |
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decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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pretensions
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| 自称( pretension的名词复数 )； 自命不凡； 要求； 权力 | |
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authorized
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| a.委任的，许可的 | |
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celebrated
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| adj.有名的，声誉卓著的 | |
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fugitive
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| adj.逃亡的，易逝的；n.逃犯，逃亡者 | |
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excision
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violation
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| n.违反(行为)，违背(行为)，侵犯 | |
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utterly
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| adv.完全地，绝对地 | |
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irreconcilable
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| adj.（指人）难和解的，势不两立的 | |
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scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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testament
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| n.遗嘱；证明 | |
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bondage
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defense
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| n.防御，保卫；[pl.]防务工事；辩护，答辩 | |
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sanctuary
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| n.圣所，圣堂，寺庙；禁猎区，保护区 | |
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agitation
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| n.搅动；搅拌；鼓动，煽动 | |
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convened
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| 召开( convene的过去式 )； 召集； （为正式会议而）聚集； 集合 | |
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guardianship
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| n. 监护, 保护, 守护 | |
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offense
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| n.犯规，违法行为；冒犯，得罪 | |
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offenses
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| n.进攻( offense的名词复数 )；（球队的）前锋；进攻方法；攻势 | |
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touching
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jurisdiction
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| n.司法权，审判权，管辖权，控制权 | |
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conjugal
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| adj.婚姻的，婚姻性的 | |
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parental
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| adj.父母的；父的；母的 | |
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professing
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| 声称( profess的现在分词 )； 宣称； 公开表明； 信奉 | |
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well-being
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conclusively
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| adv.令人信服地，确凿地 | |
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futile
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| adj.无效的，无用的，无希望的 | |
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41
rev
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| v.发动机旋转，加快速度 | |
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42
justifiable
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| adj.有理由的，无可非议的 | |
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43
strenuously
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| adv.奋发地，费力地 | |
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44
inquiries
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| n.调查( inquiry的名词复数 )；疑问；探究；打听 | |
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45
contemplate
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| vt.盘算，计议；周密考虑；注视，凝视 | |
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46
actively
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| adv.积极地，勤奋地 | |
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47
missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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48
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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49
awakening
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| n.觉醒，醒悟 adj.觉醒中的；唤醒的 | |
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50
abolition
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| n.废除，取消 | |
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51
condemnation
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| n.谴责; 定罪 | |
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52
mere
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| adj.纯粹的；仅仅，只不过 | |
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53
disclaim
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| v.放弃权利，拒绝承认 | |
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54
interfere
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| v.(in)干涉，干预；(with)妨碍，打扰 | |
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55
nays
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| n.反对票，投反对票者( nay的名词复数 ) | |
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56
appease
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| v.安抚，缓和，平息，满足 | |
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57
bloody
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| adj.非常的的；流血的；残忍的；adv.很；vt.血染 | |
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58
testimony
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| n.证词；见证，证明 | |
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59
disclaims
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| v.否认( disclaim的第三人称单数 ) | |
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60
determined
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| adj.坚定的；有决心的 | |
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61
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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62
disorder
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| n.紊乱，混乱；骚动，骚乱；疾病，失调 | |
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63
adoption
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| n.采用，采纳，通过；收养 | |
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64
semblance
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| n.外貌，外表 | |
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65
consistency
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| n.一贯性，前后一致，稳定性；(液体的)浓度 | |
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66
deploring
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| v.悲叹，痛惜，强烈反对( deplore的现在分词 ) | |
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67
iniquity
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| n.邪恶；不公正 | |
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68
sham
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| n./adj.假冒(的)，虚伪(的) | |
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69
laboring
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| n.劳动，操劳v.努力争取(for)( labor的现在分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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70
renovation
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| n.革新，整修 | |
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71
foul
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| adj.污秽的；邪恶的；v.弄脏；妨害；犯规；n.犯规 | |
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72
doomed
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| 命定的 | |
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73
augurs
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| n.（古罗马的）占兆官( augur的名词复数 )；占卜师，预言者v.预示，预兆，预言( augur的第三人称单数 )；成为预兆；占卜 | |
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74
suffrage
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| n.投票，选举权，参政权 | |
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75
apparently
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| adv.显然地；表面上，似乎 | |
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76
chattels
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| n.动产，奴隶( chattel的名词复数 ) | |
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77
quotations
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| n.引用( quotation的名词复数 )；[商业]行情（报告）；（货物或股票的）市价；时价 | |
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78
odious
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| adj.可憎的，讨厌的 | |
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79
mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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80
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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81
abhorrence
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| n.憎恶；可憎恶的事 | |
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82
esteeming
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| v.尊敬( esteem的现在分词 )；敬重；认为；以为 | |
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83
piracy
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| n.海盗行为，剽窃，著作权侵害 | |
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84
indirectly
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| adv.间接地，不直接了当地 | |
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85
propriety
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| n.正当行为；正当；适当 | |
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86
influential
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| adj.有影响的，有权势的 | |
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87
hearty
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| adj.热情友好的；衷心的；尽情的，纵情的 | |
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88
opposition
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| n.反对，敌对 | |
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89
infamous
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| adj.声名狼藉的，臭名昭著的，邪恶的 | |
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90
foe
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| n.敌人，仇敌 | |
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91
warfare
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| n.战争(状态)；斗争；冲突 | |
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92
hostility
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| n.敌对，敌意；抵制［pl.］交战，战争 | |
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93
abhorred
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| v.憎恶( abhor的过去式和过去分词 )；（厌恶地）回避；拒绝；淘汰 | |
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94
pretence
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| n.假装，作假；借口，口实；虚伪；虚饰 | |
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95
admonish
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| v.训戒；警告；劝告 | |
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96
amenable
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| adj.经得起检验的；顺从的；对负有义务的 | |
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97
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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98
immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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99
emancipation
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| n.（从束缚、支配下）解放 | |
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100
bishops
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| （基督教某些教派管辖大教区的）主教( bishop的名词复数 )； （国际象棋的）象 | |
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101
dissenting
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| adj.不同意的 | |
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102
prospectus
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| n.计划书；说明书；慕股书 | |
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103
precept
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| n.戒律；格言 | |
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104
denominations
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| n.宗派( denomination的名词复数 )；教派；面额；名称 | |
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105
immortality
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| n.不死，不朽 | |
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106
emancipate
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| v.解放，解除 | |
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107
perversion
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| n.曲解；堕落；反常 | |
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108
monstrous
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| adj.巨大的；恐怖的；可耻的，丢脸的 | |
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109
consecrated
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| adj.神圣的，被视为神圣的v.把…奉为神圣，给…祝圣( consecrate的过去式和过去分词 )；奉献 | |
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110
fetters
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| n.脚镣( fetter的名词复数 )；束缚v.给…上脚镣，束缚( fetter的第三人称单数 ) | |
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111
missionaries
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| n.传教士( missionary的名词复数 ) | |
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112
wields
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| 手持着使用（武器、工具等）( wield的第三人称单数 )； 具有； 运用（权力）； 施加（影响） | |
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113
meek
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| adj.温顺的，逆来顺受的 | |
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114
earnings
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| n.工资收人；利润，利益，所得 | |
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115
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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116
forth
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| adv.向前；向外，往外 | |
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117
pious
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| adj.虔诚的；道貌岸然的 | |
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118
ravages
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| 劫掠后的残迹，破坏的结果，毁坏后的残迹 | |
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119
wholesale
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| n.批发；adv.以批发方式；vt.批发，成批出售 | |
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120
defender
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| n.保卫者，拥护者，辩护人 | |
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121
scatters
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| v.（使）散开， （使）分散，驱散( scatter的第三人称单数 )；撒 | |
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122
hearth
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| n.壁炉炉床，壁炉地面 | |
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123
desolate
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| adj.荒凉的，荒芜的；孤独的，凄凉的；v.使荒芜，使孤寂 | |
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124
revivals
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| n.复活( revival的名词复数 )；再生；复兴；（老戏多年后）重新上演 | |
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125
rattling
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| adj. 格格作响的, 活泼的, 很好的 adv. 极其, 很, 非常 动词rattle的现在分词 | |
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126
psalm
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| n.赞美诗，圣诗 | |
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127
dealers
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| n.商人( dealer的名词复数 )；贩毒者；毒品贩子；发牌者 | |
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128
dealer
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| n.商人，贩子 | |
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129
erect
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| n./v.树立，建立，使竖立；adj.直立的，垂直的 | |
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130
garb
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| n.服装，装束 | |
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