Gildas, the most ancient British writer extant, who lived about the time that the Saxons left the island of Great Britain, has drawn2 a most shocking instance of the barbarity of those people.
The Saxons, on their arrival, being heathens like the Scots and Picts, destroyed the churches and murdered the clergy3 wherever they came: but they could not destroy christianity, for those who would not submit to the Saxon yoke5, went and resided beyond the Severn. Neither have we the names of those christian4 sufferers transmitted to us, especially those of the clergy.
The most dreadful instance of barbarity under the Saxon government, was the massacre6 of the monks7 of Bangor, A. D. 586. These monks were in all respects different from those men who bear the same name at present.
In the eighth century, the Danes, a roving crew of barbarians9, landed in different parts of Britain, both in England and Scotland.
At first they were repulsed10, but in A. D. 857, a party of them landed somewhere near Southampton, and not only robbed the people, but burnt down the churches, and murdered the clergy.
In A. D. 868, these barbarians penetrated11 into the centre of England, and took up their quarters at Nottingham; but the English, under their king Ethelfrid, drove them from their posts, and obliged them to retire to Northumberland.
In 870, another body of these barbarians landed at Norfolk, and engaged in battle with the English at Hertford. Victory declared in favour of the pagans, who took Edmund, king of the East Angles, prisoner, and after treating him with a thousand indignities12, transfixed his body with arrows, and then beheaded him.[187]
In Fifeshire, in Scotland, they burnt many of the churches, and among the rest that belonging to the Culdees, at St. Andrews. The piety13 of these men made them objects of abhorrence14 to the Danes, who, wherever they went singled out the christian priests for destruction, of whom no less than 200 were massacred in Scotland.
It was much the same in that part of Ireland now called Leinster, there the Danes murdered and burnt the priests alive in their own churches; they carried destruction along with them wherever they went, sparing neither age nor sex, but the clergy were the most obnoxious15 to them, because they ridiculed16 their idolatry, and persuaded their people to have nothing to do with them.
In the reign of Edward III. the church of England was extremely corrupted18 with errors and superstition19; and the light of the gospel of Christ was greatly eclipsed and darkened with human inventions, burthensome ceremonies, and gross idolatry.
The followers20 of Wickliffe, then called Lollards, were become extremely numerous, and the clergy were so vexed22 to see them increase whatever power or influence they might have to molest23 them in an underhand manner, they had no authority by law to put them to death. However, the clergy embraced the favourable24 opportunity, and prevailed upon the king to suffer a bill to be brought into parliament, by which all Lollards who remained obstinate25, should be delivered over to the secular26 power, and burnt as heretics. This act was the first in Britain for the burning of people for their religious sentiments; it passed in the year 1401, and was soon after put into execution.
The first person who suffered in consequence of this cruel act was William Santree, or Sawtree, a priest, who was burnt to death in Smithfield.
Soon after this, lord Cobham, in consequence of his attachment27 to the doctrines28 of Wickliffe, was accused of heresy29, and being condemned30 to be hanged and burnt, was accordingly executed in Loncoln's-Inn Fields, A. D. 1419.
The next man who suffered under this bloody31 statute32 was Thomas Bradley, a tailor, and a layman33; and a letter having been tendered him, which he refused, he was declared an obstinate heretic, and tied to the stake in Smithfield; where he was burnt alive, rejoicing in the Lord his God.
The next person we read of who was tried upon this abominable34 statute, was William Thorpe, a man of some knowledge, who adhered to all the doctrines taught by Wickliffe. He was brought many times before archbishop Arundel, and at last committed a close prisoner, where he died, but in what manner cannot now be ascertained36.
About this time 36 persons, denominated Lollards, suffered death in St. Giles', for no other reason than professing37 their attachment to the doctrines of Wickliffe. They were hung on gibbets, and fagots being placed under them, as soon as they were suspended, fire was set to them, so that they were burnt while hanging. Only one of their names has been transmitted to us, which is that of Sir Roger Archer38[188] whom they distinguished39 from the rest by stripping him stark40 naked, and executing him in that indecent manner.
Much about the same time one Richard Turning was burnt alive in Smithfield, and suffered with all that constancy, fortitude41, and resignation, which have so much distinguished the primitive42 christians43.
In 1428, Abraham, a monk8 of Colchester, Milburn White, a priest and John Wade44, a priest, were all three apprehended45 on a charge of heresy.
Soon after, father Abraham suffered at Colchester, and with him John Whaddon; both of whom died in a constant adherence46 to the truth of the gospel. Milburn White and John Wade suffered also about the same time in London.
In the year 1431, Richard Ilvedon, a wool-comber, and a citizen of London, was brought before the archbishop, and being declared an obstinate heretic, was burnt alive on Tower-hill, for no other reason than that he embraced and professed47 the doctrines of Wickliffe.
In the year 1431, Thomas Bagley, a priest, who had a living near Malden, in Essex, was brought before the bishop35 of London, and being declared an obstinate heretic, was condemned and burnt alive in Smithfield.
In the year 1430, Richard Wick, a priest, was burnt alive on Tower-hill, for preaching the doctrines of Wickliffe.
In 1440, some of the greatest persons in the kingdom were condemned to perpetual imprisonment48 for heresy, as being Lollards;—among whom was the dutchess of Gloucester, who had long been a follower21 of Wickliffe. It was otherwise, however, with Roger Only, a priest, who being condemned as an obstinate heretic, was burnt alive in Smithfield.
In August, 1473, one Thomas Granter was apprehended to London; he was accused of professing the doctrines of Wickliffe, for which he was condemned as an obstinate heretic. This pious49 man being brought to the sheriff's house, on the morning of the day appointed for his execution, desired a little refreshment50, and having ate some, he said to the people present, "I eat now a very good meal, for I have a strange conflict to engage with before I go to supper;" and having eaten, he returned thanks to God for the bounties51 of his all-gracious providence52, requesting that he might be instantly led to the place of execution, to bear testimony53 to the truth of those principles which he had professed. Accordingly he was chained to a stake on Tower-hill, where he was burnt alive, professing the truth with his last breath.
April 28th, 1494, Joan Boughton, a lady of considerable rank, was burnt in Smithfield for professing the doctrines of Wickliffe. This lady was a widow, and no less than 80 years of age.
In 1498, the king being then at Canterbury, a priest was brought before him, accused of heresy, who was immediately ordered to be burnt alive.[189]
In the year 1499, one Badram, a pious man, was brought before the bishop of Norwich, having been accused by some of the priests, with holding the doctrines of Wickliffe. He confessed he did believe every thing that was objected against him. For this, he was condemned as an obstinate heretic, and a warrant was granted for his execution; accordingly he was brought to the stake at Norwich, where he suffered with great constancy.
In 1506, one William Tilfrey, a pious man, was burnt alive at Amersham, in a close called Stoneyprat, and at the same time, his daughter, Joan Clarke, a married woman, was obliged to light the fagots that were to burn her father.
This year also one father Roberts, a priest, was convicted of being a Lollard before the bishop of Lincoln, and burnt alive at Buckingham.
In 1507, one Thomas Norris was burnt alive for the testimony of the truth of the gospel, at Norwich. This man was a poor, inoffensive, harmless person, but his parish priest conversing54 with him one day conjectured55 he was a Lollard. In consequence of this supposition he gave information to the bishop, and Norris was apprehended.
In 1508, one Lawrence Guale, who had been kept in prison two years, was burnt alive at Salisbury, for denying the real presence in the sacrament. It appeared, that this man kept a shop in Salisbury and entertained some Lollards in his house; for which he was informed against to the bishop; but he abode56 by his first testimony, and was condemned to suffer as a heretic.
A pious woman was burnt at Chippen Sudburne, by order of the chancellor57, Dr. Whittenham. After she had been consumed in the flames, and the people were returning home, a bull broke loose from a butcher and singling out the chancellor from all the rest of the company, he gored58 him through the body, and on his horns carried his entrails. This was seen by all the people, and it is remarkable59, that the animal did not meddle60 with any other person whatever.
October 18, 1511, William Succling and John Bannister, who had formerly61 recanted, returned again to the profession of the faith, and were burnt alive in Smithfield.
In the year 1517, one John Brown, (who had recanted before in the reign of Henry VII. and borne a fagot round St. Paul's,) was condemned by Dr. Wonhaman, archbishop of Canterbury, and burnt alive at Ashford. Before he was chained to the stake, the archbishop Wonhaman, and Yester, bishop of Rochester, caused his feet to be burnt in a fire till all the flesh came off, even to the bones. This was done in order to make him again recant, but he persisted in his attachment to the truth to the last.
Much about this time one Richard Hunn, a merchant tailor of the city of London, was apprehended, having refused to pay the priest his fees for the funeral of a child; and being conveyed to the Lollards' Tower, in the palace of Lambeth, was there privately62 murdered by some of the servants of the archbishop.[190]
September 24, 1518, John Stilincen, who had before recanted, was apprehended, brought before Richard Fitz-James, bishop of London, and on the 25th of October was condemned as a heretic. He was chained to the stake in Smithfield amidst a vast crowd of spectators, and sealed his testimony to the truth with his blood. He declared that he was a Lollard, and that he had always believed the opinions of Wickliffe; and although he had been weak enough to recant his opinions, yet he was now willing to convince the world that he was ready to die for the truth.
In the year 1519, Thomas Mann was burnt in London, as was one Robert Celin, a plain honest man for speaking against image worship and pilgrimages.
Much about this time, was executed in Smithfield, in London, James Brewster, a native of Colchester. His sentiments were the same as the rest of the Lollards, or those who followed the doctrines of Wickliffe; but notwithstanding the innocence64 of his life, and the regularity65 of his manners, he was obliged to submit to papal revenge.
During this year, one Christopher, a shoemaker, was burnt alive at Newbury, in Berkshire, for denying those popish articles which we have already mentioned. This man had got some books in English, which were sufficient to render him obnoxious to the Romish clergy.
In 1521, Thomas Bernard was burnt alive at Norwich, for denying the real presence.
About the beginning of the year 1522, Mr. Wrigsham, a glover; Mr Langdale, a hosier; Thomas Bond, Robert Harchets, and William Archer, shoemaker, with Mrs. Smith, a widow, were apprehended on Ash Wednesday and committed to prison. After examination, the bishop of Litchfield declared them to be heretics, and they were all condemned and burnt alive at Coventry.
Robert Silks, who had been condemned in the bishop's court as a heretic, made his escape out of prison, but was taken two years afterward66, and brought back to Coventry, where he was burnt alive.—The sheriffs always seized the goods of the martyrs67 for their own use, so that their wives and children were left to starve.
In 1532, Thomas Harding, who with his wife, had been accused of heresy, was brought before the bishop of Lincoln, and condemned for denying the real presence in the sacrament. He was then chained to a stake, erected69 for the purpose, at Chesham in the Pell, near Botely; and when they had set fire to the fagots, one of the spectators dashed out his brains with a billet. The priests told the people, that whoever brought fagots to burn heretics would have an indulgence to commit sins for forty days.
During the latter end of this year, Worham, archbishop of Canterbury, apprehended one Hitten, a priest at Maidstone; and after he had been long tortured in prison, and several times examined by the archbishop, and Fisher, bishop of Rochester, he was condemned as a heretic, and burnt alive before the door of his own parish church.
Thomas Bilney, professor of civil law at Cambridge, was brought[191] before the bishop of London, and several other bishops70, in the Chapter house, Westminster, and being several times threatened with the stake and flames, he was weak enough to recant; but he repented71 severely72 afterward.
For this he was brought before the bishop a second time, and condemned to death. Before he went to the stake he confessed his adherence to those opinions which Luther held; and, when at it, he smiled, and said, "I have had many storms in this world, but now my vessel73 will soon be on shore in heaven." He stood unmoved in the flames, crying out, "Jesus, I believe;" and these were the last words he was heard to utter.
A few weeks after Bilney had suffered, Richard Byfield was cast into prison, and endured some whipping, for his adherence to the doctrines of Luther: this Mr. Byfield had been some time a monk, at Barnes, in Surry, but was converted by reading Tindal's version of the New Testament74. The sufferings this man underwent for the truth were so great, that it would require a volume to contain them. Sometimes he was shut up in a dungeon75, where he was almost suffocated76, by the offensive and horrid77 smell of filth78 and stagnated79 water. At other times he was tied up by the arms, till almost all his joints80 were dislocated. He was whipped at the post several times, till scarce any flesh was left on his back; and all this was done to make him recant. He was then taken to the Lollard's Tower in Lambeth palace, where he was chained by the neck to the wall, and once every day beaten in the most cruel manner by the archbishop's servants. At last he was condemned, degraded, and burnt in Smithfield.
The next person that suffered was John Tewkesbury. This was a plain simple man, who had been guilty of no other offence against what was called the holy mother church, than that of reading Tindal's translation of the New Testament. At first he was weak enough to abjure81, but afterwards repented, and acknowledged the truth. For this he was brought before the bishop of London, who condemned him as an obstinate heretic. He suffered greatly during the time of his imprisonment, so that when they brought him out to execution he was almost dead. He was conducted to the stake in Smithfield, where he was burned, declaring his utter abhorrence of popery, and professing a firm belief that his cause was just in the sight of God.
Much about this time Valentine Treest, and his wife, were apprehended in Yorkshire, and having been examined by the archbishop, were deemed as obstinate heretics, and burnt.
The next person that suffered in this reign, was James Baynham, a reputable citizen in London, who had married the widow of a gentleman in the Temple. When chained to the stake he embraced the fagots, and said "Oh, ye papists, behold82! ye look for miracles; here now may you see a miracle; for in this fire I feel no more pain than if I were in bed; for it is as sweet to me as a bed of roses." Thus he resigned his soul into the hands of his Redeemer.[192]
Soon after the death of this martyr68, one Traxnal, an inoffensive countryman, was burned alive at Bradford in Wiltshire, because he would not acknowledge the real presence in the sacrament, nor own the papal supremacy83 over the consciences of men.
In the year 1533, John Frith, a noted84 martyr, died for the truth. When brought to the stake in Smithfield, he embraced the fagots, and exhorted85 a young man named Andrew Hewit, who suffered with him, to trust his soul to that God who had redeemed86 it. Both these sufferers endured much torment87, for the wind blew the flames away from them, so that they were above two hours in agony before they expired.
At the latter end of this year, Mr. Thomas Bennet, a school-master, was apprehended at Exeter, and being brought before the bishop, refused to recant his opinions, for which he was delivered over to the secular power, and burned alive near that city.
In the year 1538, one Collins, a madman, suffered death with his dog in Smithfield. The circumstances were as follow: Collins happened to be in church when the priest elevated the host; and Collins, in derision of the sacrifice of the Mass, lifted up his dog above his head. For this crime Collins, who ought to have been sent to a madhouse, or whipped at the cart's tail, was brought before the bishop of London; and although he was really mad, yet such was the force of popish power, such the corruption88 in church and state, that the poor madman, and his dog, were both carried to the stake in Smithfield, where they were burned to ashes, amidst a vast crowd of spectators.
There were some other persons who suffered the same year, of whom we shall take notice in the order they lie before us.
One Cowbridge suffered at Oxford89; and although he was reputed to be a madman, yet he showed great signs of piety when he was fastened to the stake, and after the flames were kindled90 around him.
About the same time one Purderve was put to death, for saying privately to a priest, after he had drunk the wine, "He blessed the hungry people with the empty chalice91."
At the same time was condemned William Letton, a monk of great age, in the county of Suffolk, who was burned at Norwich for speaking against an idol17 that was carried in procession; and for asserting, that the sacrament should be administered in both kinds.
Some time before the burning of these men, Nicholas Peke was executed at Norwich; and when the fire was lighted, he was so scorched92 that he was as black as pitch. Dr. Reading standing63 before him, with Dr. Hearne and Dr. Spragwell, having a long white wand in his hand, struck him upon the right shoulder, and said, "Peke, recant, and believe in the Sacrament." To this he answered, "I despise thee and it also;" and with great violence he spit blood, occasioned by the anguish93 of his sufferings. Dr. Reading granted forty days indulgence for the sufferer, in order that he might recant his opinions. But he persisted in his adherence to the truth, without paying any regard to the malice94 of his enemies; and he was burned alive, rejoicing[193] that Christ had counted him worthy95 to suffer for his name's sake.
On July 28, 1540, or 1541, (for the chronology differs) Thomas Cromwell, earl of Essex, was brought to a scaffold on Tower-hill, where he was executed with some striking instances of cruelty. He made a short speech to the people, and then meekly96 resigned himself to the axe97.
It is, we think, with great propriety98, that this nobleman is ranked among the martyrs; for although the accusations99 preferred against him did not relate to any thing in religion, yet had it not been for his zeal100 to demolish101 popery, he might have to the last retained the king's favour. To this may be added, that the papists plotted his destruction, for he did more towards promoting the reformation, than any man in that age, except the good Dr. Cranmer.
Soon after the execution of Cromwell, Dr. Cuthbert Barnes, Thomas Garnet, and William Jerome, were brought before the ecclesiastical court of the bishop of London, and accused of heresy.
Being before the bishop of London, Dr. Barnes was asked whether the saints prayed for us? To this he answered, that he would leave that to God; but (said he) I will pray for you.
On the 13th of July, 1541, these men were brought from the Tower to Smithfield, where they were all chained to one stake; and there suffered death with a constancy that nothing less than a firm faith in Jesus Christ could inspire.
One Thomas Sommers, an honest merchant, with three others, was thrown into prison, for reading some of Luther's books; and they were condemned to carry those books to a fire in Cheapside; there they were to throw them in the flames; but Sommers threw his over, for which he was sent back to the Tower, where he was stoned to death.
Dreadful persecutions were at this time carried on at Lincoln, under Dr. Longland, the bishop of that diocess. At Buckingham, Thomas Bainard, and James Moreton, the one for reading the Lord's prayer in English, and the other for reading St. James' epistles in English, were both condemned and burnt alive.
Anthony Parsons, a priest, together with two others, were sent to Windsor, to be examined concerning heresy; and several articles were tendered to them to subscribe102, which they refused. This was carried on by the bishop of Salisbury, who was the most violent persecutor103 of any in that age, except Bonner. When they were brought to the stake, Parsons asked for some drink, which being brought him, he drank to his fellow-sufferers, saying, "Be merry, my brethren, and lift up your hearts to God; for after this sharp breakfast I trust we shall have a good dinner in the kingdom of Christ, our Lord and Redeemer." At these words Eastwood, one of the sufferers, lifted up his eyes and hands to heaven, desiring the Lord above to receive his spirit. Parsons pulled the straw near to him, and then said to the spectators,[194] This is God's armour104, and now I am a christian soldier prepared for battle: I look for no mercy but through the merits of Christ; he is my only Saviour105, in him do I trust for salvation106; and soon after the fires were lighted, which burned their bodies, but could not hurt their precious and immortal107 souls. Their constancy triumphed over cruelty, and their sufferings will be held in everlasting108 remembrance.
In 1546, one Saitees, a priest, was, by order of bishop Gardiner, hanged in Southwark, without a council process; and all that was alleged109 against him was, that of reading Tindal's New Testament.
This year one Kirby was burned in Ipswich, for the testimony of the truth, for denying the real presence in the sacrament. When this martyr was brought to the stake, he said to one Mr. Wingfield, who attended him, "Ah! Mr. Wingfield, be at my death, and you shall say, there standeth a christian sufferer in the fire."
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reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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clergy
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| n.[总称]牧师，神职人员 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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yoke
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| n.轭；支配；v.给...上轭，连接，使成配偶 | |
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massacre
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| n.残杀，大屠杀；v.残杀，集体屠杀 | |
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monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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monk
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| n.和尚，僧侣，修道士 | |
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barbarians
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| n.野蛮人( barbarian的名词复数 )；外国人；粗野的人；无教养的人 | |
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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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penetrated
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| adj. 击穿的，鞭辟入里的 动词penetrate的过去式和过去分词形式 | |
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indignities
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| n.侮辱，轻蔑( indignity的名词复数 ) | |
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piety
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| n.虔诚，虔敬 | |
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abhorrence
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| n.憎恶；可憎恶的事 | |
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obnoxious
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| adj.极恼人的，讨人厌的，可憎的 | |
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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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idol
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| n.偶像，红人，宠儿 | |
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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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superstition
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| n.迷信，迷信行为 | |
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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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follower
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| n.跟随者；随员；门徒；信徒 | |
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vexed
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| adj.争论不休的；（指问题等）棘手的；争论不休的问题；烦恼的v.使烦恼( vex的过去式和过去分词 )；使苦恼；使生气；详细讨论 | |
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molest
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| vt.骚扰，干扰，调戏 | |
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favourable
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| adj.赞成的，称赞的，有利的，良好的，顺利的 | |
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obstinate
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| adj.顽固的，倔强的，不易屈服的，较难治愈的 | |
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secular
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| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
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attachment
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| n.附属物，附件；依恋；依附 | |
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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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heresy
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| n.异端邪说；异教 | |
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condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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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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statute
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| n.成文法，法令，法规；章程，规则，条例 | |
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layman
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| n.俗人，门外汉，凡人 | |
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abominable
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| adj.可厌的，令人憎恶的 | |
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bishop
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| n.主教，（国际象棋）象 | |
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ascertained
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| v.弄清，确定，查明( ascertain的过去式和过去分词 ) | |
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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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archer
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| n.射手，弓箭手 | |
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distinguished
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| adj.卓越的，杰出的，著名的 | |
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stark
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| adj.荒凉的；严酷的；完全的；adv.完全地 | |
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41
fortitude
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| n.坚忍不拔；刚毅 | |
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42
primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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43
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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44
wade
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| v.跋涉，涉水；n.跋涉 | |
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apprehended
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| 逮捕，拘押( apprehend的过去式和过去分词 )； 理解 | |
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adherence
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| n.信奉，依附，坚持，固着 | |
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47
professed
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| 公开声称的，伪称的，已立誓信教的 | |
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48
imprisonment
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| n.关押，监禁，坐牢 | |
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pious
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| adj.虔诚的；道貌岸然的 | |
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50
refreshment
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| n.恢复，精神爽快，提神之事物；（复数）refreshments:点心，茶点 | |
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51
bounties
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| （由政府提供的）奖金( bounty的名词复数 )； 赏金； 慷慨； 大方 | |
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52
providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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testimony
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| n.证词；见证，证明 | |
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54
conversing
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| v.交谈，谈话( converse的现在分词 ) | |
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conjectured
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| 推测，猜测，猜想( conjecture的过去式和过去分词 ) | |
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56
abode
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| n.住处，住所 | |
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57
chancellor
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| n.(英)大臣；法官；(德、奥)总理；大学校长 | |
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gored
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| v.（动物）用角撞伤，用牙刺破( gore的过去式和过去分词 ) | |
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59
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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60
meddle
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| v.干预，干涉，插手 | |
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61
formerly
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| adv.从前，以前 | |
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privately
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| adv.以私人的身份，悄悄地，私下地 | |
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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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innocence
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| n.无罪；天真；无害 | |
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regularity
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| n.规律性，规则性；匀称，整齐 | |
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afterward
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| adv.后来；以后 | |
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martyrs
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| n.martyr的复数形式；烈士( martyr的名词复数 )；殉道者；殉教者；乞怜者（向人诉苦以博取同情） | |
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68
martyr
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| n.烈士，殉难者；vt.杀害，折磨，牺牲 | |
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69
ERECTED
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| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
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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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71
repented
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| 对（自己的所为）感到懊悔或忏悔( repent的过去式和过去分词 ) | |
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severely
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| adv.严格地；严厉地；非常恶劣地 | |
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vessel
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| n.船舶；容器，器皿；管，导管，血管 | |
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testament
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| n.遗嘱；证明 | |
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75
dungeon
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| n.地牢，土牢 | |
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76
suffocated
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| （使某人）窒息而死( suffocate的过去式和过去分词 )； （将某人）闷死； 让人感觉闷热； 憋气 | |
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horrid
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| adj.可怕的；令人惊恐的；恐怖的；极讨厌的 | |
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filth
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| n.肮脏，污物，污秽；淫猥 | |
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stagnated
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| v.停滞，不流动，不发展( stagnate的过去式和过去分词 ) | |
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joints
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| 接头( joint的名词复数 )； 关节； 公共场所（尤指价格低廉的饮食和娱乐场所） （非正式）； 一块烤肉 （英式英语） | |
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81
abjure
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| v.发誓放弃 | |
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82
behold
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| v.看，注视，看到 | |
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83
supremacy
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| n.至上；至高权力 | |
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84
noted
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| adj.著名的，知名的 | |
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85
exhorted
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| v.劝告，劝说( exhort的过去式和过去分词 ) | |
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86
redeemed
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| adj. 可赎回的，可救赎的 动词redeem的过去式和过去分词形式 | |
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torment
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| n.折磨；令人痛苦的东西(人)；vt.折磨；纠缠 | |
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88
corruption
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| n.腐败，堕落，贪污 | |
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89
Oxford
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| n.牛津（英国城市） | |
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90
kindled
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| （使某物）燃烧，着火( kindle的过去式和过去分词 )； 激起（感情等）； 发亮，放光 | |
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91
chalice
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| n.圣餐杯；金杯毒酒 | |
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92
scorched
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| 烧焦，烤焦( scorch的过去式和过去分词 )； 使（植物）枯萎，把…晒枯； 高速行驶； 枯焦 | |
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93
anguish
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| n.(尤指心灵上的)极度痛苦，烦恼 | |
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94
malice
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| n.恶意，怨恨，蓄意；[律]预谋 | |
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95
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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96
meekly
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| adv.温顺地，逆来顺受地 | |
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97
axe
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| n.斧子；v.用斧头砍，削减 | |
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98
propriety
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| n.正当行为；正当；适当 | |
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99
accusations
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| n.指责( accusation的名词复数 )；指控；控告；（被告发、控告的）罪名 | |
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100
zeal
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| n.热心，热情，热忱 | |
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101
demolish
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| v.拆毁(建筑物等)，推翻(计划、制度等) | |
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102
subscribe
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| vi.(to)订阅，订购；同意；vt.捐助，赞助 | |
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103
persecutor
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| n. 迫害者 | |
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104
armour
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| （=armor）n.盔甲；装甲部队 | |
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105
saviour
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| n.拯救者，救星 | |
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106
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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107
immortal
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| adj.不朽的；永生的，不死的；神的 | |
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108
everlasting
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| adj.永恒的，持久的，无止境的 | |
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109
alleged
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| a.被指控的，嫌疑的 | |
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