On the 1st day of June, 1841, the Prophet accompanied his brother Hyrum and William Law as far as Quincy, Illinois, on their mission to the east. While at Quincy he called upon Governor Carlin at the latter's residence and was treated with marked respect and kindness. In the lengthy3 conversation which Joseph had with Carlin, nothing was said concerning the requisition formerly4 issued by the state of Missouri and endorsed5 by Carlin for the arrest of the Prophet. This requisition had been returned, not served; all excitement concerning it had died away; and the absurd character of the demand made for Joseph's person was supposed to be understood by Carlin and all the other officials of the state.
After enjoying the hospitality of the Governor, Joseph withdrew and had only proceeded a little distance on his homeward journey, when Carlin sent Thomas King, sheriff of Adams County, Thomas Jasper, constable6 of Quincy, and several others, as a posse, with an officer from Missouri to apprehend7 the Prophet and deliver him up to the emissaries of Boggs. This large party pursued Joseph and on the 5th day of June overtook and arrested him at Heberline's hotel, Bear Creek8, about twenty-eight miles south of Nauvoo. With the formal act of arrest the offense9 charged against the Prophet was made known, that he was "a fugitive10 from justice;" but as the fact of his persecution11 in Missouri was well-known to the posse, and as the officer from Missouri did not conceal12 the vindictive13 hate with which he viewed his prisoner nor smother14 his threats, many of the party left in disgust and returned to their homes, declaring that they would have nothing to do with such outrageous15 proceedings16. Their action had a salutary effect upon the officers who remained. Joseph was taken back to Quincy and there obtained a writ of habeas corpus from Charles A. Warren, master in chancery. Judge Stephen A. Douglas arrived at Quincy that night and appointed a hearing on the writ for Tuesday, the 8th day of June, in Monmouth, Warren County, where the court for the fifth judicial19 circuit for Illinois would then commence the regular term. On the morning after the arrest, Sheriff King and the Missouri officer with their aides, went to Nauvoo with their prisoner in charge. In the meantime considerable excitement had prevailed in the city, as news of the Prophet's arrest had been conveyed there, and his brethren well knew that for him to return to Missouri was to return to assassination20. A party of his friends including Hosea Stout21, Tarleton Lewis, John S. Higbee and others, had come by the river to find him at Quincy but had missed him on the way, as he came to Nauvoo by land.
Sheriff King was suffering greatly from ill health; and, after leaving Quincy, was seized with violent illness. At Nauvoo the Prophet took the sheriff to his own house and nursed him like a brother, and continued this assiduous care for his captor during the four days intervening until after the arrival at Monmouth.
On Monday, the 7th day of June, the Prophet departed very early in the morning for the appointed place, which was seventy-five miles distant. He was accompanied by Charles C. Rich, Amasa Lyman, Shadrach Roundy, Reynolds Cahoon, Charles Hopkins, Alfred Randall, Elias Higbee, Morris Phelps, John P. Greene, Henry G. Sherwood, Joseph Younger, Darwin Chase, Ira Miles, Joel S. Miles, Lucien Woodworth, Vinson Knight22, Robert B. Thompson, George Miller23 and others. They traveled all day and until very late, making their camp about midnight in the road.
On Tuesday morning, June 8th, they reached Monmouth, where great excitement prevailed. A multitude of citizens had gathered, filled with curiosity to obtain a sight of the Prophet, whom they expected and hoped to see loaded down with chains. A mob incited24 by sectarian bigotry26 attempted to seize his person; but the sheriff, whose health had been partially27 restored through Joseph's careful nursing, declared that he would protect his prisoner at all hazards, and after much difficulty the mob was repulsed28 by the sheriff and the friends of order.
An effort was made to have the hearing on the writ immediately, but the state's attorney objected and secured a postponement29 until the next morning. On that day the citizens were kept in a state of ferment30. The sectarian enemies of the Prophet hoped they saw an opportunity to injure him, and they employed a great array of counsel to assist in overthrowing31 the writ and remanding the Prophet back to his old and blood-thirsty enemies. Others there were not so vindictive, who besought32 him to preach to the populace that night. They crowded around the prison and flocked to the window to get a peep at him, but the confinement33 was too close to permit of his addressing them even through the bars, further than to promise them that Elder Amasa Lyman should give them a sermon on the succeeding evening.
At an early hour on Wednesday the court at Monmouth was filled with spectators anxious to witness the proceedings. The counsel in behalf of the Prophet were Charles A. Warren, Sidney H. Little, O. H. Browning, James H. Ralston, Cyrus Walker and Archibald Williams. On behalf of the prosecution34 there were not only the state's attorneys, but a large number of prominent lawyers employed by Joseph's opponents, and there were also some volunteer prosecutors35 who thought to get some fame or notoriety out of this case. Threats of the most awful character were uttered against the Prophet's advocates; and even the conservative element warned them that they might expect no further political favors from that county if they persisted in defending a man so repugnant to the sectarian religious element. They were not to be frightened by any such means, and they pursued their course vigorously. Two points were raised for the Prophet. One was that the writ was void, having once been returned to the executive by the sheriff of Hancock County; and the other was that the whole proceeding17 on the part of Missouri was illegal and that the indictment37 upon which the requisition was based had been obtained through fraud, bribery38 and corruption39.
A young lawyer from Missouri was among the volunteers to plead against Joseph. While uttering his tirade40 in court, he was stricken by such pains that he ceased to talk and rushed from the court house. Many of the people who had been amused by his antics, shouted after him, as they saw his pale face and the contortions41 of his stomach: "Now we know why they call the people of Missouri Pukes."
O. H. Browning made the principal speech for the Prophet. This Mr. Browning afterward42 became a member of President Johnson's Cabinet as Secretary of the Interior. He was a man of great courage and possessed43 vigor36 and eloquence44 in speech. After covering the points of law involved, he recited many of the indignities45 which had been perpetrated upon the Prophet in Missouri and ridiculed46 the idea of his going back to be tried by his sworn murderers. Mr. Browning had been a witness to much of the distress47 of the Saints. He stated the circumstances of the exile from Missouri, and feelingly and emphatically pointed18 out the impossibility of Joseph's obtaining justice there. He said that the very men who would be called as witnesses for the defense48 in the Prophet's case, if it were to be tried in Missouri, were actually forbidden by executive decree under the penalty of death, to enter upon the soil of that blood-stained state. He recounted the cruelties which had been practiced upon the Saints until the streams of Missouri had run with sanguinary hues49; and declared that he himself had seen women and children destitute50 and defenseless, crossing the Mississippi to seek refuge from ruthless mobs. After saying that to send Joseph Smith back to Missouri for trial was but adding insult to injury, he concluded:
Great God! have I not seen it? Yes, mine eyes have beheld51 the blood-stained traces of innocent women and children, in the drear winter, who had traveled hundreds of miles barefoot through frost and snow, to seek a refuge from their savage52 pursuers. It was a scene of horror, sufficient to enlist53 sympathy from an adamantine heart. And shall this unfortunate man, whom their fury has seen proper to select for sacrifice, be driven into such a savage land, and none dare to enlist in the cause of justice? If there was no other voice under heaven ever to be heard in this cause, gladly would I stand alone, and proudly spend my latest breath, in defense of an oppressed American citizen.
So affecting was Browning's address that many of the officers and spectators of the court wept for the woes54 of the Prophet and his persecuted55 people.
The case was then adjourned56 until the next morning. In the meantime, Elder Amasa M. Lyman preached a sermon to which a large congregation listened attentively57. His address was marked by such power and spirit that a total revulsion in sentiment took place; and when the court next day decreed the discharge of the prisoner, the populace could no longer be incited by jealous priests into a demonstration58 against Joseph.
The opinion of Judge Douglas in releasing the Prophet was recorded as follows:
That the writ being once returned to the Executive by the sheriff of Hancock County was dead, and stood in the same relationship as any other writ which might issue from the circuit court; and consequently, the defendant59 could not be held in custody60 on that writ. The other point, whether evidence in the case was admissible or not, he would not at that time decide, as it involved great and important considerations relative to the future conduct of the different states. There being no precedent61, as far as they have access to authorities, to guide them; but he would endeavor to examine the subject, and avail himself of all the authorities which could be obtained on the subject before he would decide that point. But on the other, the defendant must be liberated62.
About 2 p.m. on Thursday, June 10th, the Prophet and his company started upon their return to Nauvoo where they arrived at 4 p.m. on the 11th, and were greeted by the joyous63 acclamations of the Saints.
Some of the so-called religious publications made this trial a pretext64 for all manner of false and senseless utterances65 against Joseph and the people. Their purpose was very apparent. The ministers who preached for hire and divined for money feared to see their craft in danger; the growth of the Saints was too rapid; the influence of Joseph was too great. It did not matter to these enemies of the work that the Saints were law-abiding and industrious66, and that the Prophet exercised no unrighteous authority, but labored68 in love and charity among his brethren and all people. They were determined69 to spread their lies abroad that a feeling of hatred70 might be incited against Joseph and the people of Nauvoo; and they were successful, for prejudice continued to enlarge its circle from that time. All these evil reports were colored by statements of the Missouri officials who, to screen themselves gave out the ex parte testimony71 of mobocrats as being truthful72 statements of the Missouri persecutions. A few papers had the courage and truth to examine carefully before committing themselves; and were led to protest against the unhallowed warfare74 waged by the blood-thirsty mob against Joseph and his law-abiding and order-loving brethren in Nauvoo. Among articles of this character was one which appeared in the Juliet Courier, written to the editor of that journal by a spectator of the trial at Monmouth, from which the following is an excerpt75:
Before this reaches you, I have no doubt you will have heard of the trial of Joseph Smith, familiarly known as the Mormon Prophet. As some misrepresentations have already gone aboard in relation to Judge Douglas's decision, and the merits of the question decided76 by the judge, permit me to say, the only question decided, though many were debated, was the validity of the executive writ which had once been sent out, I think in Sept., 1840, and a return on it that Mr. Smith could not be found. The same writ was issued in June, 1841. There can really be no great difficulty about this matter, under this state of facts.
The judge acquitted77 himself handsomely, and silenced clamors that had been raised against the defendant.
Since the trial I have been at Nauvoo, on the Mississippi, in Hancock County, Illinois, and have seen the manner in which things are conducted among the Mormons. In the first place, I cannot help noticing the plain hospitality of the Prophet Smith to all strangers visiting the town, aided as he is in making the stranger comfortable by his excellent wife, a woman of superior ability. The people of the town appear to be honest and industrious, engaged in their usual avocations78 of building up a town and making all things around them comfortable. On Sunday I attended one of their meetings, in front of the temple now building and one of the largest buildings in the state. There could not have been less than 2,500 people present, and as well appearing as any number that could be found in this or any state. Mr. Smith preached in the morning, and one could have readily learned, then, the magic by which he has built up this society, because, as we say in Illinois, "they believe in him," and in his honesty. It has been a matter of astonishment79 to me, after seeing the Prophet, as he is a called, Elder Rigdon and many other gentlemanly men anyone may see at Nauvoo who will visit there, why it is that so many professing80 Christianity, and so many professing to reverence81 the sacred principles of our constitution (which gives free religious toleration to all), have slandered82 and persecuted this sect25 of Christians83.
In the month of July, 1841, the Apostles began to return to Nauvoo from their missions to Europe, and their coming was a great comfort to the Prophet in his hour of affliction. At a special conference which was held at Nauvoo on the 16th of August, 1841, shortly after the return of the Twelve, Joseph stated to the people there assembled that the time had come when the Apostles must stand in their places next to the First Presidency84. They had been faithful and had borne the burden and heat of the day, giving the gospel triumph in the nations of the earth, and it was right that they should now remain at home and perform duty in Zion. At the same conference the Twelve selected a number of Elders to go on missions, and Joseph stated to the congregation that it was desirable to build up the cities in Hancock County, Illinois, and Lee County, Iowa.
In addition to the woes wrought85 by his enemies upon the Prophet he had cause to mourn in August. His infant child Don Carlos died, bringing great distress upon the household. Also his youngest brother, Don Carlos Smith departed this life on the seventh day of August, 1841. This was a great blow to the Prophet and the family. Don Carlos was but twenty-five years of age at the time of his death. He was a young man of considerable promise, and had been very active and zealous86 in the work from the commencement. He was one of the first to receive the testimony of Joseph respecting the gospel. The evening after the plates of the Book of Mormon were shown to the eight witnesses, a meeting was held at which all the witnesses bore testimony of the truth of the latter-day dispensation. Don Carlos was present at this meeting, and also bore the same testimony. He was ordained87 to the Priesthood when only fourteen years old, and at that age accompanied his father on a mission to his grandfather and relatives in St. Lawrence County, New York. While on this mission he was the means of convincing a Baptist minister of the truth of the work of God. After this he took several missions, and was very active in the ministry88 at home, being one of the twenty-four Elders who laid the corner stones of the Kirtland temple. Before he was quite twenty years old he was ordained President of the High Priests' Quorum89, in which capacity he acted until the time of his death. He and his counselors90 laid the southwest corner stone of the temple at Nauvoo. He was a printer, having learned the business in the office of Oliver Cowdery at Kirtland, and when the Elders' Journal was published there he took charge of the establishment. After the Saints removed to Nauvoo, he commenced making preparations for the publishing of the Times and Seasons. To get the paper issued at an early date he was under the necessity of cleaning out a cellar, through which a spring was constantly flowing, that being the only place where he could put up the press. He caught cold at this labor67, and this, with administering to the sick, impaired91 his health, which he never fully73 recovered again. At the time of his death he was Brigadier-General of the first cohort of the Nauvoo Legion, and a member of the city council of Nauvoo.
Like Joseph and his other brothers, he was a splendidly formed man physically92, being six feet, four inches high, very straight and well made, and strong and active. He was much beloved by all who knew him; for he was wise beyond his years, and he appeared to have a great future before him.
On the 12th day of this month Nauvoo was visited by a band of Sac and Fox Indians, under Chiefs Keokuk and Kiskukosh and Appenose. The party consisted of about one hundred chiefs and braves with their families, and they had come to Nauvoo to see the Prophet. At the landing they were met by Joseph and Hyrum and escorted to the meeting ground in the grove93, where the Prophet proceeded to address them upon their origin and the promises of God concerning them. His remarks were interpreted to them and gave them great delight. Then he advised them to cease killing94 each other and warring with other tribes and besought them to keep peace with the whites. In reply to this Keokuk said he had a Book of Mormon which the Prophet had given him years before. Said he to Joseph:
I believe you are a great and good man. I look rough, but I also am a son of the Great Spirit. I have heard your advice; we intend to quit fighting and follow the good advice you have given us.
On the 27th day of August, 1841, Elder Robert Blashel Thompson died at his residence in Nauvoo in the thirtieth year of his age. He had been Joseph's scribe and trusted friend, and the Prophet mourned him sincerely. On the 13th day of September, 1841, Willard Richards was appointed to be his successor.
On the 13th day of September, 1841, Edward Hunter visited Nauvoo and made the acquaintance of the Prophet. This noble man had journeyed from Chester County in Pennsylvania, in answer to the gospel call; and he brought his substance with him. Being a man of wealth, he proved a blessing95 to the people and city.
Brigadier-General Swazey and the Colonel of the militia96 of Lee County, Iowa, invited Joseph and Hyrum, with John C. Bennett, to view a military parade at Montrose on the 14th of September, 1841. They accepted the invitation and were very courteously97 received by the general and the officers, and every mark of respect was extended to them by the militia. A foolish fellow named D. W. Kilbourn, a merchant, took umbrage98 at the presence of the Prophet and his party and attempted to raise a riot. During the noon hour, when the militia were resting from their exercises, he gathered a large crowd around his store and read to them the following quotation99:
Citizens of Iowa:—The laws of Iowa do not require you to muster100 under or be reviewed by Joseph Smith or General Bennett, and should they have the impudence101 to attempt it, it is hoped that every person having a proper respect for himself will at once leave the ranks.
Neither the Prophet nor his brother was in military costume, being there entirely102 in the capacity of private citizens, and the ridiculous insult was so apparent that even Kilbourn's friends resented it. After the exercises were over the Prophet was escorted to the river landing by a large party which bade him farewell with every manifestation103 of respect and friendship.
At the general conference which was held in the grove at Nauvoo on the 2nd, 3rd and 4th days of October, 1841, many matters of Church welfare were transacted104. At the request of the Twelve, Joseph gave instruction on the subject of baptism for the dead.[1] His remarks were a revelation of comfort to the Saints who had sorrowed that their ancestry105 had been deprived of the privilege of hearing the gospel truth. Among other things which the Prophet uttered on this memorable106 occasion were the following sentiments:
The only way to obtain truth and wisdom, is not to ask it from books, but to go to God in prayer, and obtain divine teaching. It is no more incredible that God should save the dead than that he should raise the dead.
There is never a time when the spirit is too old to approach God. All are within the reach of pardoning mercy, who have not committed the unpardonable sin, which hath no forgiveness, neither in this world, nor in the world to come. There is a way to release the spirit of the dead; that is by the power and authority of the Priesthood—by binding107 and loosing on earth. This doctrine108 appears glorious, inasmuch as it exhibits the greatness of divine compassion109 and benevolence110 in the extent of the plan of human salvation111.
This glorious truth is well calculated to enlarge the understanding, and to sustain the soul under troubles, difficulties and distresses112. For illustration: suppose the case of two men, brothers, equally intelligent, learned, virtuous113 and lovely, walking in uprightness and in all good conscience, so far as they had been able to discern duty from the muddy stream of tradition, or from the blotted114 pages of the book of nature.
One dies and is buried, having never heard the gospel of reconciliation115; to the other the message of salvation is sent, he hears and embraces it, and is made the heir of eternal life. Shall the one become a partaker of glory, and the other be consigned116 to hopeless perdition? Is there no chance for his escape? Sectarianism answers, None! none!! none!! Such an idea is worse than atheism117. The truth shall break down and dash in pieces all such bigoted118 Pharisaism; the sects119 shall be sifted120, the honest in heart brought out, and their priests left in the midst of their corruption.
At this conference the Prophet announced:
There shall be no more baptisms for the dead until the ordinance121 can be attended to in the font of the Lord's house, and the Church shall not hold another general conference until they can meet in said house. For thus saith the Lord!
The conference had begun under discouraging circumstances. The weather was unpropitious, and there was some ill health. But before its conclusion a vast number of Saints and visitors from abroad had gathered, and at the last day, when the weather became more favorable, the congregation was a multitude. There was much occasion at this conference for congratulation. The work was prospering122 at home and abroad. Unanimity123 prevailed among the Saints in the stakes of Zion; and the missionary124 Elders were constantly sending up reports of their success among the honest-in-heart.
As the brethren of the Twelve had taken upon their own shoulders many of the burdens which the Prophet had borne in their absence, he was enabled to perform greater labors125 in the way of general instruction than ever before. Under his direction the temporal interests of the people in Nauvoo prospered126 greatly. He also read the proofs of the Book of Mormon previous to its being stereotyped127.
On the 8th day of November, 1841, the baptismal font in the Lord's house was dedicated128, President Brigham Young being spokesman.
The falsehoods concerning the Saints bore evil fruit. Bad men gathered in Hancock and Lee and made depredations129 upon the property of the Saints and other citizens alike. The thefts perpetrated upon other citizens were attributed to the followers130 of the Prophet; and the thieves themselves circulated the report secretly that these evil deeds were committed under the direction of Joseph and Hyrum. So industriously131 were these bad reports scattered132 and so generally were they believed that in November of 1841, the Prophet and Hyrum gave out to the world their innocence133 of these deeds, stating that they did not sanction any evil practice in any person whatever, and they warned all people of Nauvoo and the surrounding country against being made the dupes of thieves, plunderers and falsifiers. They declared that the Church would purge134 itself of all persons connected with any such crime.
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writ
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| n.命令状，书面命令 | |
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eloquent
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| adj.雄辩的，口才流利的；明白显示出的 | |
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lengthy
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| adj.漫长的，冗长的 | |
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formerly
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| adv.从前，以前 | |
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endorsed
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| vt.& vi.endorse的过去式或过去分词形式v.赞同( endorse的过去式和过去分词 )；在（尤指支票的）背面签字；在（文件的）背面写评论；在广告上说本人使用并赞同某产品 | |
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constable
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| n.(英国)警察，警官 | |
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apprehend
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| vt.理解，领悟，逮捕，拘捕，忧虑 | |
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creek
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| n.小溪，小河，小湾 | |
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offense
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| n.犯规，违法行为；冒犯，得罪 | |
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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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persecution
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| n. 迫害,烦扰 | |
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conceal
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| v.隐藏，隐瞒，隐蔽 | |
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vindictive
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| adj.有报仇心的，怀恨的，惩罚的 | |
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smother
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| vt./vi.使窒息；抑制；闷死；n.浓烟；窒息 | |
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outrageous
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| adj.无理的，令人不能容忍的 | |
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proceedings
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| n.进程，过程，议程；诉讼(程序)；公报 | |
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proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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pointed
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| adj.尖的，直截了当的 | |
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judicial
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| adj.司法的，法庭的，审判的，明断的，公正的 | |
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assassination
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| n.暗杀；暗杀事件 | |
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knight
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| n.骑士，武士；爵士 | |
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miller
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| n.磨坊主 | |
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incited
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| 刺激，激励，煽动( incite的过去式和过去分词 ) | |
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sect
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| n.派别，宗教，学派，派系 | |
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bigotry
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| n.偏见，偏执，持偏见的行为[态度]等 | |
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partially
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repulsed
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| v.击退( repulse的过去式和过去分词 )；驳斥；拒绝 | |
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postponement
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| n.推迟 | |
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ferment
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| vt.使发酵；n./vt.（使）激动，（使）动乱 | |
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overthrowing
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| v.打倒，推翻( overthrow的现在分词 )；使终止 | |
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besought
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| v.恳求，乞求（某事物）( beseech的过去式和过去分词 )；(beseech的过去式与过去分词) | |
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confinement
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| n.幽禁，拘留，监禁；分娩；限制，局限 | |
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prosecution
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| n.起诉，告发，检举，执行，经营 | |
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prosecutors
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| 检举人( prosecutor的名词复数 )； 告发人； 起诉人； 公诉人 | |
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vigor
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| n.活力，精力，元气 | |
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indictment
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| n.起诉；诉状 | |
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bribery
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| n.贿络行为，行贿，受贿 | |
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corruption
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| n.腐败，堕落，贪污 | |
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tirade
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| n.冗长的攻击性演说 | |
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contortions
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| n.扭歪，弯曲；扭曲，弄歪，歪曲( contortion的名词复数 ) | |
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afterward
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| adv.后来；以后 | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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eloquence
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| n.雄辩；口才，修辞 | |
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indignities
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| n.侮辱，轻蔑( indignity的名词复数 ) | |
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ridiculed
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| v.嘲笑，嘲弄，奚落( ridicule的过去式和过去分词 ) | |
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distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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48
defense
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| n.防御，保卫；[pl.]防务工事；辩护，答辩 | |
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49
hues
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| 色彩( hue的名词复数 )； 色调； 信仰； 观点 | |
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50
destitute
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| adj.缺乏的；穷困的 | |
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51
beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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52
savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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53
enlist
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| vt.谋取(支持等)，赢得；征募；vi.入伍 | |
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54
woes
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| 困境( woe的名词复数 )； 悲伤； 我好苦哇； 某人就要倒霉 | |
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55
persecuted
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| （尤指宗教或政治信仰的）迫害(~sb. for sth.)( persecute的过去式和过去分词 )； 烦扰，困扰或骚扰某人 | |
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56
adjourned
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| （使）休会， （使）休庭( adjourn的过去式和过去分词 ) | |
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57
attentively
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| adv.聚精会神地；周到地；谛；凝神 | |
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58
demonstration
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| n.表明，示范，论证，示威 | |
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59
defendant
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| n.被告；adj.处于被告地位的 | |
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60
custody
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| n.监护，照看，羁押，拘留 | |
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61
precedent
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| n.先例，前例；惯例；adj.在前的，在先的 | |
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62
liberated
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| a.无拘束的，放纵的 | |
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63
joyous
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| adj.充满快乐的；令人高兴的 | |
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64
pretext
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| n.借口，托词 | |
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65
utterances
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| n.发声( utterance的名词复数 )；说话方式；语调；言论 | |
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66
industrious
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| adj.勤劳的，刻苦的，奋发的 | |
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67
labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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labored
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| adj.吃力的，谨慎的v.努力争取(for)( labor的过去式和过去分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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69
determined
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| adj.坚定的；有决心的 | |
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70
hatred
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| n.憎恶，憎恨，仇恨 | |
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71
testimony
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| n.证词；见证，证明 | |
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72
truthful
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| adj.真实的，说实话的，诚实的 | |
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73
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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74
warfare
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| n.战争(状态)；斗争；冲突 | |
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75
excerpt
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| n.摘录，选录，节录 | |
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76
decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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77
acquitted
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| 宣判…无罪( acquit的过去式和过去分词 )； 使（自己）作出某种表现 | |
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78
avocations
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| n.业余爱好，嗜好( avocation的名词复数 )；职业 | |
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79
astonishment
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| n.惊奇，惊异 | |
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80
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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81
reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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82
slandered
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| 造谣中伤( slander的过去式和过去分词 ) | |
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83
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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84
presidency
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| n.总统(校长，总经理)的职位(任期) | |
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85
wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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86
zealous
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| adj.狂热的，热心的 | |
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87
ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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88
ministry
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| n.(政府的)部；牧师 | |
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89
quorum
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| n.法定人数 | |
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90
counselors
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| n.顾问( counselor的名词复数 )；律师；（使馆等的）参赞；（协助学生解决问题的）指导老师 | |
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91
impaired
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| adj.受损的；出毛病的；有（身体或智力）缺陷的v.损害，削弱( impair的过去式和过去分词 ) | |
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92
physically
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| adj.物质上，体格上，身体上，按自然规律 | |
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93
grove
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| n.林子，小树林，园林 | |
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94
killing
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| n.巨额利润；突然赚大钱，发大财 | |
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blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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96
militia
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| n.民兵，民兵组织 | |
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97
courteously
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| adv.有礼貌地，亲切地 | |
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98
umbrage
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| n.不快；树荫 | |
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99
quotation
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| n.引文，引语，语录；报价，牌价，行情 | |
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100
muster
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| v.集合，收集，鼓起，激起；n.集合，检阅，集合人员，点名册 | |
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101
impudence
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| n.厚颜无耻；冒失；无礼 | |
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102
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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103
manifestation
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| n.表现形式；表明；现象 | |
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104
transacted
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| v.办理（业务等）( transact的过去式和过去分词 )；交易，谈判 | |
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105
ancestry
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| n.祖先，家世 | |
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106
memorable
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| adj.值得回忆的，难忘的，特别的，显著的 | |
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107
binding
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| 有约束力的，有效的，应遵守的 | |
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108
doctrine
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| n.教义；主义；学说 | |
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109
compassion
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| n.同情，怜悯 | |
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110
benevolence
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| n.慈悲，捐助 | |
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111
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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112
distresses
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| n.悲痛( distress的名词复数 )；痛苦；贫困；危险 | |
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113
virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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114
blotted
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| 涂污( blot的过去式和过去分词 )； （用吸墨纸）吸干 | |
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115
reconciliation
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| n.和解，和谐，一致 | |
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116
consigned
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| v.把…置于（令人不快的境地）( consign的过去式和过去分词 )；把…托付给；把…托人代售；丟弃 | |
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117
atheism
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| n.无神论，不信神 | |
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118
bigoted
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| adj.固执己见的，心胸狭窄的 | |
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119
sects
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| n.宗派，教派( sect的名词复数 ) | |
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120
sifted
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| v.筛( sift的过去式和过去分词 )；筛滤；细查；详审 | |
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121
ordinance
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| n.法令；条令；条例 | |
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122
prospering
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| 成功，兴旺( prosper的现在分词 ) | |
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123
unanimity
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| n.全体一致，一致同意 | |
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124
missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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125
labors
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| v.努力争取(for)( labor的第三人称单数 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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126
prospered
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| 成功，兴旺( prosper的过去式和过去分词 ) | |
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127
stereotyped
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| adj.(指形象、思想、人物等)模式化的 | |
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128
dedicated
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| adj.一心一意的；献身的；热诚的 | |
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129
depredations
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| n.劫掠，毁坏( depredation的名词复数 ) | |
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130
followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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131
industriously
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132
scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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133
innocence
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| n.无罪；天真；无害 | |
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134
purge
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| n.整肃，清除，泻药，净化；vt.净化，清除，摆脱；vi.清除，通便，腹泻，变得清洁 | |
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