Was beat with fist instead of a stick.
Hudibras.
In the meantime, the insurgent2 cavalry3 returned from the pursuit, jaded4 and worn out with their unwonted efforts, and the infantry5 assembled on the ground which they had won, fatigued6 with toil7 and hunger. Their success, however, was a cordial to every bosom8, and seemed even to serve in the stead of food and refreshment9. It was, indeed, much more brilliant than they durst have ventured to anticipate; for, with no great loss on their part, they had totally routed a regiment10 of picked men, commanded by the first officer in Scotland, and one whose very name had long been a terror to them. Their success seemed even to have upon their spirits the effect of a sudden and violent surprise, so much had their taking up arms been a measure of desperation rather than of hope. Their meeting was also casual, and they had hastily arranged themselves under such commanders as were remarkable11 for zeal12 and courage, without much respect to any other qualities. It followed, from this state of disorganization, that the whole army appeared at once to resolve itself into a general committee for considering what steps were to be taken in consequence of their success, and no opinion could be started so wild that it had not some favourers and advocates. Some proposed they should march to Glasgow, some to Hamilton, some to Edinburgh, some to London. Some were for sending a deputation of their number to London to convert Charles II. to a sense of the error of his ways; and others, less charitable, proposed either to call a new successor to the crown, or to declare Scotland a free republic. A free parliament of the nation, and a free assembly of the Kirk, were the objects of the more sensible and moderate of the party. In the meanwhile, a clamour arose among the soldiers for bread and other necessaries, and while all complained of hardship and hunger, none took the necessary measures to procure13 supplies. In short, the camp of the Covenanters, even in the very moment of success, seemed about to dissolve like a rope of sand, from want of the original principles of combination and union.
Burley, who had now returned from the pursuit, found his followers15 in this distracted state. With the ready talent of one accustomed to encounter exigences, he proposed, that one hundred of the freshest men should be drawn16 out for duty — that a small number of those who had hitherto acted as leaders, should constitute a committee of direction until officers should be regularly chosen — and that, to crown the victory, Gabriel Kettledrummle should be called upon to improve the providential success which they had obtained, by a word in season addressed to the army. He reckoned very much, and not without reason, on this last expedient17, as a means of engaging the attention of the bulk of the insurgents18, while he himself, and two or three of their leaders, held a private council of war, undisturbed by the discordant19 opinions, or senseless clamour, of the general body.
Kettledrummle more than answered the expectations of Burley. Two mortal hours did he preach at a breathing; and certainly no lungs, or doctrine20, excepting his own, could have kept up, for so long a time, the attention of men in such precarious21 circumstances. But he possessed22 in perfection a sort of rude and familiar eloquence23 peculiar24 to the preachers of that period, which, though it would have been fastidiously rejected by an audience which possessed any portion of taste, was a cake of the right leaven25 for the palates of those whom he now addressed. His text was from the forty-ninth chapter of Isaiah, “Even the captives of the mighty26 shall be taken away, and the prey27 of the terrible shall be delivered: for I will contend with him that contendeth with thee, and I will save thy children.
“And I will feed them that oppress thee with their own flesh; and they shall be drunken with their own blood, as with sweet wine: and all flesh shall know that I the Lord am thy Saviour28 and thy Redeemer, the Mighty One of Jacob.”
The discourse29 which he pronounced upon this subject was divided into fifteen heads, each of which was garnished30 with seven uses of application, two of consolation31, two of terror, two declaring the causes of backsliding and of wrath32, and one announcing the promised and expected deliverance. The first part of his text he applied33 to his own deliverance and that of his companions; and took occasion to speak a few words in praise of young Milnwood, of whom, as of a champion of the Covenant14, he augured34 great things. The second part he applied to the punishments which were about to fall upon the persecuting35 government. At times he was familiar and colloquial36; now he was loud, energetic, and boisterous37; — some parts of his discourse might be called sublime38, and others sunk below burlesque39. Occasionally he vindicated40 with great animation41 the right of every freeman to worship God according to his own conscience; and presently he charged the guilt42 and misery43 of the people on the awful negligence44 of their rulers, who had not only failed to establish presbytery as the national religion, but had tolerated sectaries of various descriptions, Papists, Prelatists, Erastians, assuming the name of Presbyterians, Independents, Socinians, and Quakers: all of whom Kettledrummle proposed, by one sweeping46 act, to expel from the land, and thus re-edify in its integrity the beauty of the sanctuary47. He next handled very pithily48 the doctrine of defensive49 arms and of resistance to Charles II., observing, that, instead of a nursing father to the Kirk, that monarch50 had been a nursing father to none but his own bastards51. He went at some length through the life and conversation of that joyous52 prince, few parts of which, it must be owned, were qualified53 to stand the rough handling of so uncourtly an orator54, who conferred on him the hard names of Jeroboam, Omri, Ahab, Shallum, Pekah, and every other evil monarch recorded in the Chronicles, and concluded with a round application of the Scripture55, “Tophet is ordained56 of old; yea, for the King it is provided: he hath made it deep and large; the pile thereof is fire and much wood: the breath of the Lord, like a stream of brimstone, doth kindle57 it.”
Kettledrummle had no sooner ended his sermon, and descended58 from the huge rock which had served him for a pulpit, than his post was occupied by a pastor59 of a very different description. The reverend Gabriel was advanced in years, somewhat corpulent, with a loud voice, a square face, and a set of stupid and unanimated features, in which the body seemed more to predominate over the spirit than was seemly in a sound divine. The youth who succeeded him in exhorting61 this extraordinary convocation, Ephraim Macbriar by name, was hardly twenty years old; yet his thin features already indicated, that a constitution, naturally hectic62, was worn out by vigils, by fasts, by the rigour of imprisonment63, and the fatigues64 incident to a fugitive65 life. Young as he was, he had been twice imprisoned66 for several months, and suffered many severities, which gave him great influence with those of his own sect45. He threw his faded eyes over the multitude and over the scene of battle; and a light of triumph arose in his glance, his pale yet striking features were coloured with a transient and hectic blush of joy. He folded his hands, raised his face to heaven, and seemed lost in mental prayer and thanksgiving ere he addressed the people. When he spoke67, his faint and broken voice seemed at first inadequate68 to express his conceptions. But the deep silence of the assembly, the eagerness with which the ear gathered every word, as the famished69 Israelites collected the heavenly manna, had a corresponding effect upon the preacher himself. His words became more distinct, his manner more earnest and energetic; it seemed as if religious zeal was triumphing over bodily weakness and infirmity. His natural eloquence was not altogether untainted with the coarseness of his sect; and yet, by the influence of a good natural taste, it was freed from the grosser and more ludicrous errors of his contemporaries; and the language of Scripture, which, in their mouths, was sometimes degraded by misapplication, gave, in Macbriar’s exhortation70, a rich and solemn effect, like that which is produced by the beams of the sun streaming through the storied representation of saints and martyrs71 on the Gothic window of some ancient cathedral.
He painted the desolation of the church, during the late period of her distresses72, in the most affecting colours. He described her, like Hagar watching the waning73 life of her infant amid the fountainless desert; like Judah, under her palm-tree, mourning for the devastation74 of her temple; like Rachel, weeping for her children and refusing comfort. But he chiefly rose into rough sublimity75 when addressing the men yet reeking76 from battle. He called on them to remember the great things which God had done for them, and to persevere77 in the career which their victory had opened.
“Your garments are dyed — but not with the juice of the wine-press; your swords are filled with blood,” he exclaimed, “but not with the blood of goats or lambs; the dust of the desert on which ye stand is made fat with gore78, but not with the blood of bullocks, for the Lord hath a sacrifice in Bozrah, and a great slaughter79 in the land of Idumea. These were not the firstlings of the flock, the small cattle of burnt-offerings, whose bodies lie like dung on the ploughed field of the husbandman; this is not the savour of myrrh, of frankincense, or of sweet herbs, that is steaming in your nostrils80; but these bloody81 trunks are the carcasses of those who held the bow and the lance, who were cruel and would show no mercy, whose voice roared like the sea, who rode upon horses, every man in array as if to battle — they are the carcasses even of the mighty men of war that came against Jacob in the day of his deliverance, and the smoke is that of the devouring82 fires that have consumed them. And those wild hills that surround you are not a sanctuary planked with cedar83 and plated with silver; nor are ye ministering priests at the altar, with censers and with torches; but ye hold in your hands the sword, and the bow, and the weapons of death. And yet verily, I say unto you, that not when the ancient Temple was in its first glory was there offered sacrifice more acceptable than that which you have this day presented, giving to the slaughter the tyrant84 and the oppressor, with the rocks for your altars, and the sky for your vaulted85 sanctuary, and your own good swords for the instruments of sacrifice. Leave not, therefore, the plough in the furrow86 — turn not back from the path in which you have entered like the famous worthies87 of old, whom God raised up for the glorifying88 of his name and the deliverance of his afflicted89 people — halt not in the race you are running, lest the latter end should be worse than the beginning. Wherefore, set up a standard in the land; blow a trumpet90 upon the mountains; let not the shepherd tarry by his sheepfold, or the seedsman continue in the ploughed field; but make the watch strong, sharpen the arrows, burnish91 the shields, name ye the captains of thousands, and captains of hundreds, of fifties, and of tens; call the footmen like the rushing of winds, and cause the horsemen to come up like the sound of many waters; for the passages of the destroyers are stopped, their rods are burned, and the face of their men of battle hath been turned to flight. Heaven has been with you, and has broken the bow of the mighty; then let every man’s heart be as the heart of the valiant92 Maccabeus, every man’s hand as the hand of the mighty Sampson, every man’s sword as that of Gideon, which turned not back from the slaughter; for the banner of Reformation is spread abroad on the mountains in its first loveliness, and the gates of hell shall not prevail against it.
“Well is he this day that shall barter93 his house for a helmet, and sell his garment for a sword, and cast in his lot with the children of the Covenant, even to the fulfilling of the promise; and woe94, woe unto him who, for carnal ends and self-seeking, shall withhold95 himself from the great work, for the curse shall abide96 with him, even the bitter curse of Meroz, because he came not to the help of the Lord against the mighty. Up, then, and be doing; the blood of martyrs, reeking upon scaffolds, is crying for vengeance97; the bones of saints, which lie whitening in the highways, are pleading for retribution; the groans98 of innocent captives from desolate99 isles100 of the sea, and from the dungeons101 of the tyrants’ high places, cry for deliverance; the prayers of persecuted102 Christians103, sheltering themselves in dens104 and deserts from the sword of their persecutors, famished with hunger, starving with cold, lacking fire, food, shelter, and clothing, because they serve God rather than man — all are with you, pleading, watching, knocking, storming the gates of heaven in your behalf. Heaven itself shall fight for you, as the stars in their courses fought against Sisera. Then whoso will deserve immortal105 fame in this world, and eternal happiness in that which is to come, let them enter into God’s service, and take arles at the hand of his servant — a blessing106, namely, upon him and his household, and his children, to the ninth generation, even the blessing of the promise, for ever and ever! Amen.”
The eloquence of the preacher was rewarded by the deep hum of stern approbation107 which resounded108 through the armed assemblage at the conclusion of an exhortation, so well suited to that which they had done, and that which remained for them to do. The wounded forgot their pain, the faint and hungry their fatigues and privations, as they listened to doctrines109 which elevated them alike above the wants and calamities110 of the world, and identified their cause with that of the Deity111. Many crowded around the preacher, as he descended from the eminence112 on which he stood, and, clasping him with hands on which the gore was not yet hardened, pledged their sacred vow113 that they would play the part of Heaven’s true soldiers. Exhausted114 by his own enthusiasm, and by the animated60 fervour which he had exerted in his discourse, the preacher could only reply, in broken accents — “God bless you, my brethren — it is his cause. — Stand strongly up and play the men — the worst that can befall us is but a brief and bloody passage to heaven.”
Balfour, and the other leaders, had not lost the time which was employed in these spiritual exercises. Watch-fires were lighted, sentinels were posted, and arrangements were made to refresh the army with such provisions as had been hastily collected from the nearest farm-houses and villages. The present necessity thus provided for, they turned their thoughts to the future. They had dispatched parties to spread the news of their victory, and to obtain, either by force or favour, supplies of what they stood most in need of. In this they had succeeded beyond their hopes, having at one village seized a small magazine of provisions, forage115, and ammunition116, which had been provided for the royal forces. This success not only gave them relief at the time, but such hopes for the future, that whereas formerly117 some of their number had begun to slacken in their zeal, they now unanimously resolved to abide together in arms, and commit themselves and their cause to the event of war.
And whatever may be thought of the extravagance or narrow-minded bigotry118 of many of their tenets, it is impossible to deny the praise of devoted119 courage to a few hundred peasants, who, without leaders, without money, without magazines, without any fixed120 plan of action, and almost without arms, borne out only by their innate121 zeal, and a detestation of the oppression of their rulers, ventured to declare open war against an established government, supported by a regular army and the whole force of three kingdoms.
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1
ecclesiastic
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| n.教士，基督教会；adj.神职者的，牧师的，教会的 | |
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2
insurgent
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| adj.叛乱的，起事的；n.叛乱分子 | |
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3
cavalry
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| n.骑兵；轻装甲部队 | |
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4
jaded
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| adj.精疲力竭的；厌倦的；（因过饱或过多而）腻烦的；迟钝的 | |
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5
infantry
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| n.[总称]步兵(部队) | |
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6
fatigued
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| adj. 疲乏的 | |
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7
toil
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| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
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8
bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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9
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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10
regiment
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| n.团，多数，管理；v.组织，编成团，统制 | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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zeal
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| n.热心，热情，热忱 | |
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13
procure
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| vt.获得，取得，促成；vi.拉皮条 | |
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14
covenant
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| n.盟约，契约；v.订盟约 | |
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15
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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16
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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expedient
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| adj.有用的，有利的；n.紧急的办法，权宜之计 | |
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18
insurgents
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| n.起义，暴动，造反( insurgent的名词复数 ) | |
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19
discordant
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| adj.不调和的 | |
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doctrine
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| n.教义；主义；学说 | |
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precarious
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| adj.不安定的，靠不住的；根据不足的 | |
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22
possessed
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| adj.疯狂的；拥有的，占有的 | |
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23
eloquence
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| n.雄辩；口才，修辞 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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leaven
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| v.使发酵；n.酵母；影响 | |
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mighty
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| adj.强有力的；巨大的 | |
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prey
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| n.被掠食者，牺牲者，掠食；v.捕食，掠夺，折磨 | |
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saviour
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| n.拯救者，救星 | |
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discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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30
garnished
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| v.给（上餐桌的食物）加装饰( garnish的过去式和过去分词 ) | |
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consolation
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| n.安慰，慰问 | |
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wrath
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| n.愤怒，愤慨，暴怒 | |
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applied
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| adj.应用的；v.应用，适用 | |
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augured
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| v.预示，预兆，预言( augur的过去式和过去分词 )；成为预兆；占卜 | |
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persecuting
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| （尤指宗教或政治信仰的）迫害(~sb. for sth.)( persecute的现在分词 )； 烦扰，困扰或骚扰某人 | |
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36
colloquial
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| adj.口语的，会话的 | |
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boisterous
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| adj.喧闹的，欢闹的 | |
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sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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burlesque
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| v.嘲弄，戏仿；n.嘲弄，取笑，滑稽模仿 | |
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40
vindicated
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| v.澄清（某人/某事物）受到的责难或嫌疑( vindicate的过去式和过去分词 )；表明或证明（所争辩的事物）属实、正当、有效等；维护 | |
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41
animation
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| n.活泼，兴奋，卡通片／动画片的制作 | |
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42
guilt
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| n.犯罪；内疚；过失，罪责 | |
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43
misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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negligence
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| n.疏忽，玩忽，粗心大意 | |
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45
sect
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| n.派别，宗教，学派，派系 | |
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46
sweeping
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| adj.范围广大的，一扫无遗的 | |
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47
sanctuary
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| n.圣所，圣堂，寺庙；禁猎区，保护区 | |
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48
pithily
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| adv.有力地，简洁地 | |
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49
defensive
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| adj.防御的；防卫的；防守的 | |
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50
monarch
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| n.帝王，君主，最高统治者 | |
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51
bastards
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| 私生子( bastard的名词复数 )； 坏蛋； 讨厌的事物； 麻烦事 （认为别人走运或不幸时说）家伙 | |
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52
joyous
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| adj.充满快乐的；令人高兴的 | |
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53
qualified
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| adj.合格的，有资格的，胜任的，有限制的 | |
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54
orator
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| n.演说者，演讲者，雄辩家 | |
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55
scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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56
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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57
kindle
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| v.点燃，着火 | |
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58
descended
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| a.为...后裔的，出身于...的 | |
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59
pastor
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| n.牧师，牧人 | |
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60
animated
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| adj.生气勃勃的，活跃的，愉快的 | |
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61
exhorting
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| v.劝告，劝说( exhort的现在分词 ) | |
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62
hectic
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| adj.肺病的；消耗热的；发热的；闹哄哄的 | |
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63
imprisonment
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| n.关押，监禁，坐牢 | |
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64
fatigues
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| n.疲劳( fatigue的名词复数 )；杂役；厌倦；（士兵穿的）工作服 | |
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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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66
imprisoned
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| 下狱，监禁( imprison的过去式和过去分词 ) | |
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67
spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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68
inadequate
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| adj.(for,to)不充足的，不适当的 | |
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69
famished
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| adj.饥饿的 | |
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70
exhortation
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| n.劝告，规劝 | |
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71
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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72
distresses
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| n.悲痛( distress的名词复数 )；痛苦；贫困；危险 | |
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73
waning
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| adj.（月亮）渐亏的，逐渐减弱或变小的n.月亏v.衰落( wane的现在分词 )；（月）亏；变小；变暗淡 | |
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74
devastation
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| n.毁坏；荒废；极度震惊或悲伤 | |
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75
sublimity
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| 崇高，庄严，气质高尚 | |
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76
reeking
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| v.发出浓烈的臭气( reek的现在分词 )；散发臭气；发出难闻的气味 (of sth)；明显带有（令人不快或生疑的跡象） | |
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77
persevere
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| v.坚持，坚忍，不屈不挠 | |
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78
gore
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| n.凝血，血污；v.（动物）用角撞伤，用牙刺破；缝以补裆；顶 | |
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79
slaughter
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| n.屠杀，屠宰；vt.屠杀，宰杀 | |
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80
nostrils
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| 鼻孔( nostril的名词复数 ) | |
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81
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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82
devouring
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| 吞没( devour的现在分词 )； 耗尽； 津津有味地看； 狼吞虎咽地吃光 | |
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83
cedar
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| n.雪松，香柏(木) | |
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84
tyrant
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| n.暴君，专制的君主，残暴的人 | |
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85
vaulted
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| adj.拱状的 | |
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86
furrow
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| n.沟；垄沟；轨迹；车辙；皱纹 | |
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worthies
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| 应得某事物( worthy的名词复数 )； 值得做某事； 可尊敬的； 有（某人或事物）的典型特征 | |
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88
glorifying
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| 赞美( glorify的现在分词 )； 颂扬； 美化； 使光荣 | |
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89
afflicted
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| 使受痛苦，折磨( afflict的过去式和过去分词 ) | |
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90
trumpet
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| n.喇叭，喇叭声；v.吹喇叭，吹嘘 | |
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91
burnish
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| v.磨光；使光滑 | |
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92
valiant
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| adj.勇敢的，英勇的；n.勇士，勇敢的人 | |
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93
barter
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| n.物物交换，以货易货，实物交易 | |
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94
woe
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| n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌 | |
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withhold
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| v.拒绝，不给；使停止，阻挡 | |
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96
abide
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| vi.遵守；坚持；vt.忍受 | |
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vengeance
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| n.报复，报仇，复仇 | |
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98
groans
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| n.呻吟，叹息( groan的名词复数 )；呻吟般的声音v.呻吟( groan的第三人称单数 )；发牢骚；抱怨；受苦 | |
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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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100
isles
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| 岛( isle的名词复数 ) | |
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101
dungeons
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| n.地牢( dungeon的名词复数 ) | |
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102
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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103
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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104
dens
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| n.牙齿，齿状部分；兽窝( den的名词复数 )；窝点；休息室；书斋 | |
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105
immortal
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| adj.不朽的；永生的，不死的；神的 | |
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106
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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107
approbation
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| n.称赞；认可 | |
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108
resounded
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| v.（指声音等）回荡于某处( resound的过去式和过去分词 )；产生回响；（指某处）回荡着声音 | |
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109
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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110
calamities
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| n.灾祸，灾难( calamity的名词复数 )；不幸之事 | |
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111
deity
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| n.神，神性；被奉若神明的人(或物) | |
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112
eminence
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| n.卓越，显赫；高地，高处；名家 | |
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113
vow
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| n.誓(言)，誓约；v.起誓，立誓 | |
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114
exhausted
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| adj.极其疲惫的，精疲力尽的 | |
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115
forage
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| n.(牛马的)饲料，粮草；v.搜寻，翻寻 | |
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116
ammunition
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| n.军火，弹药 | |
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117
formerly
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| adv.从前，以前 | |
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118
bigotry
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| n.偏见，偏执，持偏见的行为[态度]等 | |
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119
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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120
fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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121
innate
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| adj.天生的，固有的，天赋的 | |
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