And some for red-coat seculars1,
As men most fit t’ hold forth2 the word,
And wield3 the one and th’ other sword.
Butler’s Hudibras.
There is a handsome parish church in the town of Woodstock — I am told so, at least, for I never saw it, having scarce time, when at the place, to view the magnificence of Blenheim, its painted halls, and tapestried4 bowers5, and then return in due season to dine in hall with my learned friend, the provost of ——; being one of those occasions on which a man wrongs himself extremely, if he lets his curiosity interfere6 with his punctuality. I had the church accurately7 described to me, with a view to this work; but, as I have some reason to doubt whether my informant had ever seen the inside of it himself, I shall be content to say that it is now a handsome edifice8, most part of which was rebuilt forty or fifty years since, although it still contains some arches of the old chantry, founded, it is said, by King John. It is to this more ancient part of the building that my story refers. On a morning in the end of September, or beginning of October, in the year 1652, being a day appointed for a solemn thanksgiving for the decisive victory at Worcester, a respectable audience was assembled in the old chantry, or chapel10 of King John. The condition of the church and character of the audience both bore witness to the rage of civil war, and the peculiar11 spirit of the times. The sacred edifice showed many marks of dilapidation12. The windows, once filled with stained glass, had been dashed to pieces with pikes and muskets13, as matters of and pertaining14 to idolatry. The carving15 on the reading-desk was damaged, and two fair screens of beautiful sculptured oak had been destroyed, for the same pithy16 and conclusive17 reason. The high altar had been removed, and the gilded18 railing, which was once around it, was broken down and carried off. The effigies19 of several tombs were mutilated, and now lay scattered20 about the church,
Torn from their destined21 niche22 — unworthy meed
Of knightly24 counsel or heroic deed!
The autumn wind piped through empty aisles25, in which the remains26 of stakes and trevisses of rough-hewn timber, as well as a quantity of scattered hay and trampled28 straw, seemed to intimate that the hallowed precincts had been, upon some late emergency, made the quarters of a troop of horse.
The audience, like the building, was abated29 in splendour. None of the ancient and habitual30 worshippers during peaceful times, were now to be seen in their carved galleries, with hands shadowing their brows, while composing their minds to pray where their fathers had prayed, and after the same mode of worship. The eye of the yeoman and peasant sought in vain the tall form of old Sir Henry Lee, of Ditchley, as, wrapped in his lace cloak, and with beard and whiskers duly composed, he moved slowly through the aisles, followed by the faithful mastiff, or bloodhound, which in old time had saved his master by his fidelity31, and which regularly followed him to church. Bevis, indeed, fell under the proverb which avers32, “He is a good dog which goes to church;” for, bating an occasional temptation to warble along with the accord, he behaved himself as decorously as any of the congregation, and returned as much edified33, perhaps, as most of them. The damsels of Woodstock looked as vainly for the laced cloaks, jingling34 spurs, slashed35 boots, and tall plumes36, of the young cavaliers of this and other high-born houses, moving through the streets and the church-yard with the careless ease, which indicates perhaps rather an overweening degree of self-confidence, yet shows graceful37 when mingled38 with good-humour and courtesy. The good old dames39, too, in their white hoods40 and black velvet41 gowns — their daughters, “the cynosure42 of neighbouring eyes,”— where were they all now, who, when they entered the church, used to divide men’s thoughts between them and Heaven? “But, ah! Alice Lee — so sweet, so gentle, so condescending43 in thy loveliness —[thus proceeds a contemporary annalist, whose manuscript we have deciphered]— why is my story to turn upon thy fallen fortunes? and why not rather to the period when, in the very dismounting from your palfrey, you attracted as many eyes as if an angel had descended46 — as many blessings47 as if the benignant being had come fraught48 with good tidings? No creature wert thou of an idle romancer’s imagination — no being fantastically bedizened with inconsistent perfections; — thy merits made me love thee well — and for thy faults — so well did they show amid thy good qualities, that I think they made me love thee better.”
With the house of Lee had disappeared from the chantry of King John others of gentle blood and honoured lineage — Freemantles, Winklecombes, Drycotts, &c.; for the air that blew over the towers of Oxford49 was unfavourable to the growth of Puritanism, which was more general in the neighbouring counties. There were among the congregation, however, one or two that, by their habits and demeanour, seemed country gentlemen of consideration, and there were also present some of the notables of the town of Woodstock, cutlers or glovers chiefly, whose skill in steel or leather had raised them to a comfortable livelihood50. These dignitaries wore long black cloaks, plaited close at the neck, and, like peaceful citizens, carried their Bibles and memorandum-books at their girdles, instead of knife or sword. [This custom among the Puritans is mentioned often in old plays, and among others in the Widow of Watling Street.] This respectable, but least numerous part of the audience, were such decent persons as had adopted the Presbyterian form of faith, renouncing51 the liturgy52 and hierarchy53 of the Church of England, and living under the tuition of the Rev27. Nehemiah Holdenough, much famed for the length and strength of his powers of predication. With these grave seniors sate54 their goodly dames in ruff and gorget, like the portraits which in catalogues of paintings are designed “wife of a burgomaster;” and their pretty daughters, whose study, like that of Chaucer’s physician, was not always in the Bible, but who were, on the contrary, when a glance could escape the vigilance of their honoured mothers, inattentive themselves, and the cause of inattention in others.
But, besides these dignified56 persons, there were in the church a numerous collection of the lower orders, some brought thither57 by curiosity, but many of them unwashed artificers, bewildered in the theological discussions of the time, and of as many various sects58 as there are colours in the rainbow. The presumption59 of these learned Thebans being in exact proportion to their ignorance, the last was total and the first boundless60. Their behaviour in the church was any thing but reverential or edifying61. Most of them affected62 a cynical63 contempt for all that was only held sacred by human sanction — the church was to these men but a steeple-house, the clergyman, an ordinary person; her ordinances64, dry bran and sapless pottage unfitted for the spiritualized palates of the saints, and the prayer, an address to Heaven, to which each acceded65 or not as in his too critical judgment66 he conceived fit.
The elder amongst them sate or lay on the benches, with their high steeple-crowned hats pulled over their severe and knitted brows, waiting for the Presbyterian parson, as mastiffs sit in dumb expectation of the bull that is to be brought to the stake. The younger mixed, some of them, a bolder license67 of manners with their heresies68; they gazed round on the women, yawned, coughed, and whispered, eat apples, and cracked nuts, as if in the gallery of a theatre ere the piece commences.
Besides all these, the congregation contained a few soldiers, some in corslets and steel caps, some in buff, and others in red coats. These men of war had their bandeliers, with ammunition69, slung70 around them, and rested on their pikes and muskets. They, too, had their peculiar doctrines72 on the most difficult points of religion, and united the extravagances of enthusiasm with the most determined73 courage and resolution in the field. The burghers of Woodstock looked on these military saints with no small degree of awe74; for though not often sullied with deeds of plunder75 or cruelty, they had the power of both absolutely in their hands, and the peaceful citizen had no alternative, save submission76 to whatever the ill-regulated and enthusiastic imaginations of their martial77 guides might suggest.
After some time spent in waiting for him, Mr. Holdenough began to walk up the aisles of the chapel, not with the slow and dignified carriage with which the old Rector was of yore wont78 to maintain the dignity of the surplice, but with a hasty step, like one who arrives too late at an appointment, and bustles79 forward to make the best use of his time. He was a tall thin man, with an adust complexion80, and the vivacity81 of his eye indicated some irascibility of temperament82. His dress was brown, not black, and over his other vestments he wore, in honour of Calvin, a Geneva cloak of a blue colour, which fell backwards83 from his shoulders as he posted on to the pulpit. His grizzled hair was cut as short as shears84 could perform the feat85, and covered with a black silk scull-cap, which stuck so close to his head, that the two ears expanded from under it as if they had been intended as handles by which to lift the whole person. Moreover, the worthy23 divine wore spectacles, and a long grizzled peaked beard, and he carried in his hand a small pocket-bible with silver clasps. Upon arriving at the pulpit, he paused a moment to take breath, then began to ascend86 the steps by two at a time.
But his course was arrested by a strong hand, which seized his cloak. It was that of one who had detached himself from the group of soldiery. He was a stout87 man of middle stature88, with a quick eye, and a countenance89, which, though plain, had yet an expression that fixed90 the attention. His dress, though not strictly91 military, partook of that character. He wore large hose made of calves-leather, and a tuck, as it was then called, or rapier, of tremendous length, balanced on the other side by a dagger92. The belt was morocco, garnished93 with pistols.
The minister, thus intercepted94 in his duty, faced round upon the party who had seized him, and demanded, in no gentle tone, the meaning of the interruption.
“Friend,” quoth the intruder, “is it thy purpose to hold forth to these good people?”
“Ay, marry is it,” said the clergyman, “and such is my bounden duty. Woe95 to me if I preach not the gospel — Prithee, friend, let me not in my labour”—
“Nay96,” said the man of warlike mien97, “I am myself minded to hold forth; therefore, do thou desist, or if thou wilt98 do by my advice, remain and fructify99 with those poor goslings, to whom I am presently about to shake forth the crumbs100 of comfortable doctrine71.”
“Give place, thou man of Satan,” said the priest, waxing wroth, “respect mine order — my cloth.”
“I see no more to respect in the cut of thy cloak, or in the cloth of which it is fashioned,” said the other, “than thou didst in the Bishop’s rochets — they were black and white, thou art blue and brown. Sleeping dogs every one of you, lying down, loving to slumber101 — shepherds that starve the flock but will not watch it, each looking to his own gain — hum.”
Scenes of this indecent kind were so common at the time, that no one thought of interfering102; the congregation looked on in silence, the better class scandalized, and the lower orders, some laughing, and others backing the soldier or minister as their fancy dictated103. Meantime the struggle waxed fiercer; Mr. Holdenough clamoured for assistance.
“Master Mayor of Woodstock,” he exclaimed, “wilt thou be among those wicked magistrates105, who bear the sword in vain? — Citizens, will you not help your pastor106? — Worthy Alderman, will you see me strangled on the pulpit stairs by this man of buff and Belial? — But lo, I will overcome him, and cast his cords from me.”
As Holdenough spoke107, he struggled to ascend the pulpit stairs, holding hard on the banisters. His tormentor108 held fast by the skirts of the cloak, which went nigh to the choking of the wearer, until, as he spoke the words last mentioned, in a half-strangled voice, Mr. Holdenough dexterously109 slipped the string which tied it round his neck, so that the garment suddenly gave way; the soldier fell backwards down the steps, and the liberated110 divine skipped into the pulpit, and began to give forth a psalm111 of triumph over his prostrate112 adversary113. But a great hubbub114 in the church marred115 his exultation116, and although he and his faithful clerk continued to sing the hymn117 of victory, their notes were only heard by fits, like the whistle of a curlew during a gale118 of wind.
The cause of the tumult119 was as follows:— The Mayor was a zealous121 Presbyterian, and witnessed the intrusion of the soldier with great indignation from the very beginning, though he hesitated to interfere with an armed man while on his legs and capable of resistance. But no sooner did he behold122 the champion of independency sprawling123 on his back, with the divine’s Geneva cloak fluttering in his hands, than the magistrate104 rushed forward, exclaiming that such insolence124 was not to be endured, and ordered his constables125 to seize the prostrate champion, proclaiming, in the magnanimity of wrath126, “I will commit every red-coat of them all — I will commit him were he Noll Cromwell himself!”
The worthy Mayor’s indignation had overmastered his reason when he made this mistimed vaunt; for three soldiers, who had hitherto stood motionless like statues, made each a stride in advance, which placed them betwixt the municipal officers and the soldier, who was in the act of rising; then making at once the movement of resting arms according to the manual as then practised, their musket-buts rang on the church pavement, within an inch of the gouty toes of Master Mayor. The energetic magistrate, whose efforts in favour of order were thus checked, cast one glance on his supporters, but that was enough to show him that force was not on his side. All had shrunk back on hearing that ominous127 clatter128 of stone and iron. He was obliged to descend44 to expostulation.
“What do you mean, my masters?” said he; “is it like a decent and God-fearing soldiery, who have wrought129 such things for the land as have never before been heard of, to brawl130 and riot in the church, or to aid, abet131, and comfort a profane132 fellow, who hath, upon a solemn thanksgiving excluded the minister from his own pulpit?”
“We have nought133 to do with thy church, as thou call’st it,” said he who, by a small feather in front of his morion, appeared to be the corporal of the party; —“we see not why men of gifts should not be heard within these citadels134 of superstition135, as well as the voice of the men of crape of old, and the men of cloak now. Wherefore, we will pluck yon Jack136 Presbyter out of his wooden sentinel-box, and our own watchman shall relieve the guard, and mount thereon, and cry aloud and spare not.”
“Nay, gentlemen,” said the Mayor, “if such be your purpose, we have not the means to withstand you, being, as you see, peaceful and quiet men — But let me first speak with this worthy minister, Nehemiah Holdenough, to persuade him to yield up his place for the time without farther scandal.”
The peace-making Mayor then interrupted the quavering Holdenough and the clerk, and prayed both to retire, else there would, he said, be certainly strife137.
“Strife!” replied the Presbyterian divine, with scorn; “no fear of strife among men that dare not testify against this open profanation138 of the Church, and daring display of heresy139. Would your neighbours of Banbury have brooked140 such an insult?”
“Come, come, Master Holdenough,” said the Mayor, “put us not to mutiny and cry Clubs. I tell you once more, we are not men of war or blood.”
“Not more than may be drawn141 by the point of a needle,” said the preacher, scornfully. —“Ye tailors of Woodstock! — for what is a glover but a tailor working on kidskin? — I forsake142 you, in scorn of your faint hearts and feeble hands, and will seek me elsewhere a flock which will not fly from their shepherd at the braying143 of the first wild ass9 which cometh from out the great desert.”
So saying, the aggrieved144 divine departed from his pulpit, and shaking the dust from his shoes, left the church as hastily as he had entered it, though with a different reason for his speed. The citizens saw his retreat with sorrow, and not without a compunctious feeling, as if conscious that they were not playing the most courageous145 part in the world. The Mayor himself and several others left the church, to follow and appease146 him.
The Independent orator147, late prostrate, was now triumphant148, and inducting himself into the pulpit without farther ceremony, he pulled a Bible from his pocket, and selected his text from the forty-fifth psalm — “Gird thy sword upon thy thigh149, O most mighty150, with thy glory and thy majesty151: and in thy majesty ride prosperously.”— Upon this theme, he commenced one of those wild declamations common at the period, in which men were accustomed to wrest152 and pervert153 the language of Scripture154, by adapting to it modern events.
(See “Vindication of the Book of Common Prayer, against the contumelious Slanders155 of the Fanatic156 Party terming it Porridge.”
The author of this singular and rare tract45 indulges in the allegorical style, till he fairly hunts down the allegory.
“But as for what you call porridge, who hatched the name I know not, neither is it worth the enquiring157 after, for I hold porridge good food. It is better to a sick man than meat, for a sick man will sooner eat pottage than meat. Pottage will digest with him when meat will not: pottage will nourish the blood, fill the veins158, run into every part of a man, make him warmer; so will these prayers do, set our soul and body in a heat, warm our devotion, work fervency159 in us, lift up our soul to God. For there be herbs of God’s own planting in our pottage as ye call it — the Ten Commandments, dainty herbs to season any pottage in the world; there is the Lord’s Prayer, and that is a most sweet pot-herb, cannot be denied; then there is also David’s herbs, his prayers and psalms160, helps to make our pottage relish161 well; the psalm of the blessed Virgin162, a good pot-herb. Though they be, as some term them, cock-crowed pottage, yet they are as sweet, as good, as dainty, and as fresh, as they were at first. The sun hath not made them sour with its heat, neither hath the cold water taken away their vigour163 and strength. Compare them with the Scriptures164, and see if they be not as well seasoned and crumbed165. If you find any thing in them that is either too salt, too fresh, or too bitter, that herb shall be taken out and better put in, if it can be got, or none. And as in kitchen pottage there are many good herbs, so there is likewise in this church pottage, as ye call it. For first, there is in kitchen pottage good water to make them so; on the contrary, in the other pottage there is the water of life. 2. There is salt, to season them; so in the other is a prayer of grace to season their hearts. 3. There is oatmeal to nourish the body, in the other is the bread of life. 4. There is thyme in them to relish them, and it is very wholesome166 — in the other is the wholesome exhortation167 not to harden our heart while it is called today. This relisheth well. 5. There is a small onion to give a taste — in the other is a good herb, called Lord have mercy on us. These, and many other holy herbs are contained in it, all boiling in the heart of man, will make as good pottage as the world can afford, especially if you use these herbs for digestion168. The herb repentance169, the herb grace, the herb faith, the herb love, the herb hope, the herb good works, the herb feeling, the herb zeal120, the herb fervency, the herb ardency170, the herb constancy, with many more of this nature, most excellent for digestion.” Ohe! jam satis. In this manner the learned divine hunts his metaphor171 at a very cold scent172, through a pamphlet of six mortal quarto pages.)
The language which, in its literal sense, was applied173 to King David, and typically referred to the coming of the Messiah, was, in the opinion of the military orator, most properly to be interpreted of Oliver Cromwell, the victorious174 general of the infant Commonwealth175, which was never destined to come of age. “Gird on thy sword!” exclaimed the preacher emphatically; “and was not that a pretty bit of steel as ever dangled176 from a corslet, or rung against a steel saddle? Ay, ye prick177 up your ears now, ye cutlers of Woodstock, as if ye should know something of a good fox broad sword — Did you forge it, I trow? — was the steel quenched178 with water from Rosamond’s well, or the blade blessed by the old cuckoldy priest of Godstow? You would have us think, I warrant me, that you wrought it and welded it, grinded and polished it, and all the while it never came on a Woodstock stithy! You were all too busy making whittles179 for the lazy crape-men of Oxford, bouncing priests, whose eyes were so closed up with fat, that they could not see Destruction till she had them by the throat. But I can tell you where the sword was forged, and tempered, and welded, and grinded, and polished. When you were, as I said before, making whittles for false priests, and daggers180 for dissolute G— d d — n-me cavaliers, to cut the people of England’s throats with — it was forged at Long Marston Moor181, where blows went faster than ever rung hammer on anvil182 — and it was tempered at Naseby, in the best blood of the cavaliers — and it was welded in Ireland against the walls of Drogheda — and it was grinded on Scottish lives at Dunbar — and now of late it was polished in Worcester, till it shines as bright as the sun in the middle heaven, and there is no light in England that shall come nigh unto it.”
Here the military part of the congregation raised a hum of approbation183, which, being a sound like the “hear, hear,” of the British House of Commons, was calculated to heighten the enthusiasm of the orator, by intimating the sympathy of the audience. “And then,” resumed the preacher, rising in energy as he found that his audience partook in these feelings, “what saith the text? — Ride on prosperously — do not stop — do not call a halt — do not quit the saddle — pursue the scattered fliers — sound the trumpet184 — not a levant or a flourish, but a point of war — sound, boot and saddle — to horse and away — a charge! — follow after the young Man! — what part have we in him? — Slay185, take, destroy, divide the spoil! Blessed art thou, Oliver, on account of thine honour — thy cause is clear, thy call is undoubted — never has defeat come near thy leading-staff, nor disaster attended thy banner. Ride on, flower of England’s soldiers! ride on, chosen leader of God’s champions! gird up the loins of thy resolution, and be steadfast186 to the mark of thy high calling.”
Another deep and stern hum, echoed by the ancient embow’d arches of the old chantry, gave him an opportunity of an instant’s repose187; when the people of Woodstock heard him, and not without anxiety, turn the stream of his oratory188 into another channel.
“But wherefore, ye people of Woodstock, do I say these things to you, who claim no portion in our David, no interest in England’s son of Jesse? — You, who were fighting as well as your might could (and it was not very formidable) for the late Man, under that old blood-thirsty papist Sir Jacob Aston — are you not now plotting, or ready to plot, for the restoring, as ye call it, of the young Man, the unclean son of the slaughtered189 tyrant190 — the fugitive191 after whom the true hearts of England are now following, that they may take and slay him? —‘Why should your rider turn his bridle192 our way?’ say you in your hearts; ‘we will none of him; if we may help ourselves, we will rather turn us to wallow in the mire193 of monarchy194, with the sow that was washed but newly.’ Come, men of Woodstock, I will ask, and do you answer me. Hunger ye still after the flesh-pots of the monks195 of Godstow? and ye will say, Nay; — but wherefore, except that the pots are cracked and broken, and the fire is extinguished wherewith thy oven used to boil? And again, I ask, drink ye still of the well of fornications of the fair Rosamond? — ye will say, Nay; — but wherefore?”—
Here the orator, ere he could answer the question in his own way, was surprised by the following reply, very pithily196 pronounced by one of the congregation:—“Because you, and the like of you, have left us no brandy to mix with it.”
All eyes turned to the audacious speaker, who stood beside one of the thick sturdy Saxon pillars, which he himself somewhat resembled, being short of stature, but very strongly made, a squat197 broad Little John sort of figure, leaning on a quarterstaff, and wearing a jerkin, which, though now sorely stained and discoloured, had once been of the Lincoln green, and showed remnants of having been laced. There was an air of careless, good humoured audacity198 about the fellow; and, though under military restraint, there were some of the citizens who could not help crying out — “Well said, Joceline Joliffe!”
“Jolly Joceline, call ye him?” proceeded the preacher, without showing either confusion or displeasure at the interruption — “I will make him Joceline of the jail, if he interrupts me again. One of your park-keepers, I warrant, that can never forget they have borne C. R. upon their badges and bugle-horns, even as a dog bears his owner’s name on his collar — a pretty emblem199 for Christian200 men! But the brute201 beast hath the better of him — the brute weareth his own coat, and the caitiff thrall202 wears his master’s. I have seen such a wag make a rope’s end wag ere now. — Where was I? — Oh, rebuking203 you for your backslidings, men of Woodstock. — Yes, then ye will say ye have renounced204 Popery, and ye have renounced Prelacy, and then ye wipe your mouth like Pharisees, as ye are; and who but you for purity of religion! But I tell you, ye are but like Jehu the son of Nimshi, who broke down the house of Baal, yet departed not from the sins of Jeroboam. Even so ye eat not fish on Friday with the blinded Papists, nor minced-pies on the 25th day of December, like the slothful Prelatists; but ye will gorge55 on sack-posset each night in the year with your blind Presbyterian guide, and ye will speak evil of dignities, and revile205 the Commonwealth; and ye will glorify206 yourselves in your park of Woodstock, and say, ‘Was it not walled in first of any other in England, and that by Henry, son of William called the Conqueror207?’ And ye have a princely Lodge208 therein, and call the same a Royal Lodge; and ye have an oak which ye call the King’s Oak; and ye steal and eat the venison of the park, and ye say, ‘This is the king’s venison, we will wash it down with a cup to the king’s health — better we eat it than those round-headed commonwealth knaves209.’ But listen unto me and take warning. For these things come we to controversy210 with you. And our name shall be a cannon-shot, before which your Lodge, in the pleasantness whereof ye take pastime, shall be blown into ruins; and we will be as a wedge to split asunder211 the King’s Oak into billets to heat a brown baker’s oven; and we will dispark your park, and slay your deer, and eat them ourselves, neither shall you have any portion thereof, whether in neck or haunch. Ye shall not haft a ten-penny knife with the horns thereof, neither shall ye cut a pair of breeches out of the hide, for all ye be cutlers and glovers; and ye shall have no comfort or support neither from the sequestered212 traitor213 Henry Lee, who called himself Ranger214 of Woodstock, nor from any on his behalf; for they are coming hither who shall be called Mahershalal-hash-baz, because he maketh haste to the spoil.”
Here ended the wild effusion, the latter part of which fell heavy on the souls of the poor citizens of Woodstock, as tending to confirm a report of an unpleasing nature which had been lately circulated. The communication with London was indeed slow, and the news which it transmitted were uncertain; no less uncertain were the times themselves, and the rumours215 which were circulated, exaggerated by the hopes and fears of so many various factions216. But the general stream of report, so far as Woodstock was concerned, had of late run uniformly in one direction. Day after day they had been informed, that the fatal fiat217 of Parliament had gone out, for selling the park of Woodstock, destroying its lodge, disparking its forest, and erasing218, as far as they could be erased219, all traces of its ancient fame. Many of the citizens were likely to be sufferers on this occasion, as several of them enjoyed, either by sufferance or right, various convenient privileges of pasturage, cutting firewood, and the like, in the royal chase; and all the inhabitants of the little borough220 were hurt to think, that the scenery of the place was to be destroyed, its edifices221 ruined, and its honours rent away. This is a patriotic222 sensation often found in such places, which ancient distinctions and long-cherished recollections of former days, render so different from towns of recent date. The natives of Woodstock felt it in the fullest force. They had trembled at the anticipated calamity223; but now, when it was announced by the appearance of those dark, stern, and at the same time omnipotent224 soldiers — now that they heard it proclaimed by the mouth of one of their military preachers — they considered their fate as inevitable225. The causes of disagreement among themselves were for the time forgotten, as the congregation, dismissed without psalmody or benediction226, went slowly and mournfully homeward, each to his own place of abode227.
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seculars
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| n.现世的，俗界的( secular的名词复数 ) | |
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forth
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| adv.向前；向外，往外 | |
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wield
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| vt.行使，运用，支配；挥，使用(武器等) | |
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tapestried
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| adj.饰挂绣帷的，织在绣帷上的v.用挂毯（或绣帷）装饰( tapestry的过去式和过去分词 ) | |
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bowers
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| n.（女子的）卧室( bower的名词复数 )；船首锚；阴凉处；鞠躬的人 | |
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interfere
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| v.(in)干涉，干预；(with)妨碍，打扰 | |
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accurately
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| adv.准确地，精确地 | |
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edifice
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| n.宏伟的建筑物(如宫殿，教室) | |
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ass
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| n.驴；傻瓜，蠢笨的人 | |
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chapel
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| n.小教堂，殡仪馆 | |
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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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dilapidation
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| n.倒塌；毁坏 | |
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muskets
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| n.火枪，（尤指）滑膛枪( musket的名词复数 ) | |
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14
pertaining
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| 与…有关系的，附属…的，为…固有的(to) | |
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15
carving
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| n.雕刻品，雕花 | |
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16
pithy
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| adj.(讲话或文章)简练的 | |
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17
conclusive
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| adj.最后的，结论的；确凿的，消除怀疑的 | |
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18
gilded
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| a.镀金的，富有的 | |
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19
effigies
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| n.（人的）雕像，模拟像，肖像( effigy的名词复数 ) | |
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20
scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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21
destined
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| adj.命中注定的；(for)以…为目的地的 | |
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22
niche
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| n.壁龛；合适的职务(环境、位置等) | |
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23
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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24
knightly
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| adj. 骑士般的 adv. 骑士般地 | |
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25
aisles
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| n. (席位间的)通道, 侧廊 | |
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26
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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27
rev
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| v.发动机旋转，加快速度 | |
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28
trampled
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| 踩( trample的过去式和过去分词 )； 践踏； 无视； 侵犯 | |
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29
abated
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| 减少( abate的过去式和过去分词 )； 减去； 降价； 撤消（诉讼） | |
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30
habitual
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| adj.习惯性的；通常的，惯常的 | |
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31
fidelity
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| n.忠诚，忠实；精确 | |
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32
avers
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| v.断言( aver的第三人称单数 )；证实；证明…属实；作为事实提出 | |
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33
edified
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| v.开导，启发( edify的过去式和过去分词 ) | |
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34
jingling
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| 叮当声 | |
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35
slashed
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|
| v.挥砍( slash的过去式和过去分词 )；鞭打；割破；削减 | |
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36
plumes
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| 羽毛( plume的名词复数 )； 羽毛饰； 羽毛状物； 升上空中的羽状物 | |
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37
graceful
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| adj.优美的，优雅的；得体的 | |
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38
mingled
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| 混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系] | |
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39
dames
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| n.（在英国）夫人（一种封号），夫人（爵士妻子的称号）( dame的名词复数 )；女人 | |
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40
hoods
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| n.兜帽( hood的名词复数 )；头巾；（汽车、童车等的）折合式车篷；汽车发动机罩v.兜帽( hood的第三人称单数 )；头巾；（汽车、童车等的）折合式车篷；汽车发动机罩 | |
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41
velvet
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| n.丝绒，天鹅绒；adj.丝绒制的，柔软的 | |
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42
cynosure
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| n.焦点 | |
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43
condescending
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| adj.谦逊的,故意屈尊的 | |
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44
descend
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| vt./vi.传下来，下来，下降 | |
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45
tract
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| n.传单，小册子，大片(土地或森林) | |
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46
descended
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| a.为...后裔的，出身于...的 | |
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47
blessings
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| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
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48
fraught
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| adj.充满…的，伴有(危险等)的；忧虑的 | |
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49
Oxford
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| n.牛津（英国城市） | |
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50
livelihood
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| n.生计，谋生之道 | |
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51
renouncing
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| v.声明放弃( renounce的现在分词 )；宣布放弃；宣布与…决裂；宣布摒弃 | |
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52
liturgy
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| n.礼拜仪式 | |
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53
hierarchy
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| n.等级制度；统治集团，领导层 | |
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54
sate
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| v.使充分满足 | |
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55
gorge
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| n.咽喉，胃，暴食，山峡；v.塞饱，狼吞虎咽地吃 | |
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56
dignified
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| a.可敬的，高贵的 | |
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57
thither
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| adv.向那里；adj.在那边的，对岸的 | |
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58
sects
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| n.宗派，教派( sect的名词复数 ) | |
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59
presumption
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| n.推测，可能性，冒昧，放肆，[法律]推定 | |
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60
boundless
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| adj.无限的；无边无际的；巨大的 | |
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61
edifying
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|
| adj.有教训意味的，教训性的，有益的v.开导，启发( edify的现在分词 ) | |
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62
affected
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| adj.不自然的，假装的 | |
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63
cynical
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|
| adj.(对人性或动机)怀疑的，不信世道向善的 | |
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64
ordinances
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| n.条例，法令( ordinance的名词复数 ) | |
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65
acceded
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|
| v.（正式）加入( accede的过去式和过去分词 )；答应；（通过财产的添附而）增加；开始任职 | |
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66
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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67
license
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| n.执照，许可证，特许；v.许可，特许 | |
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68
heresies
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| n.异端邪说，异教( heresy的名词复数 ) | |
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69
ammunition
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| n.军火，弹药 | |
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70
slung
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|
| 抛( sling的过去式和过去分词 )； 吊挂； 遣送； 押往 | |
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71
doctrine
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| n.教义；主义；学说 | |
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72
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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73
determined
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|
| adj.坚定的；有决心的 | |
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74
awe
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|
| n.敬畏，惊惧；vt.使敬畏，使惊惧 | |
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75
plunder
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|
| vt.劫掠财物，掠夺；n.劫掠物，赃物；劫掠 | |
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76
submission
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| n.服从，投降；温顺，谦虚；提出 | |
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77
martial
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|
| adj.战争的，军事的，尚武的，威武的 | |
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78
wont
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|
| adj.习惯于；v.习惯；n.习惯 | |
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79
bustles
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| 热闹( bustle的名词复数 )； （女裙后部的）衬垫； 撑架 | |
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80
complexion
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|
| n.肤色；情况，局面；气质，性格 | |
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81
vivacity
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| n.快活，活泼，精神充沛 | |
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82
temperament
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| n.气质，性格，性情 | |
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83
backwards
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|
| adv.往回地，向原处，倒，相反，前后倒置地 | |
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84
shears
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| n.大剪刀 | |
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85
feat
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| n.功绩；武艺，技艺；adj.灵巧的，漂亮的，合适的 | |
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86
ascend
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|
| vi.渐渐上升，升高；vt.攀登，登上 | |
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88
stature
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| n.（高度）水平，（高度）境界，身高，身材 | |
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89
countenance
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|
| n.脸色，面容；面部表情；vt.支持，赞同 | |
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90
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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91
strictly
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| adv.严厉地，严格地；严密地 | |
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92
dagger
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| n.匕首，短剑，剑号 | |
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93
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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94
intercepted
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| 拦截( intercept的过去式和过去分词 )； 截住； 截击； 拦阻 | |
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95
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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96
nay
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|
| adv.不；n.反对票，投反对票者 | |
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97
mien
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| n.风采；态度 | |
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98
wilt
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| v.(使)植物凋谢或枯萎；(指人)疲倦，衰弱 | |
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99
fructify
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| v.结果实；使土地肥沃 | |
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100
crumbs
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| int. (表示惊讶)哎呀 n. 碎屑 名词crumb的复数形式 | |
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101
slumber
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| n.睡眠，沉睡状态 | |
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102
interfering
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| adj. 妨碍的 动词interfere的现在分词 | |
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103
dictated
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| v.大声讲或读( dictate的过去式和过去分词 )；口授；支配；摆布 | |
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104
magistrate
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| n.地方行政官，地方法官，治安官 | |
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105
magistrates
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| 地方法官，治安官( magistrate的名词复数 ) | |
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106
pastor
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| n.牧师，牧人 | |
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107
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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108
tormentor
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| n. 使苦痛之人, 使苦恼之物, 侧幕 =tormenter | |
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109
dexterously
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| adv.巧妙地，敏捷地 | |
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110
liberated
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| a.无拘束的，放纵的 | |
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111
psalm
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| n.赞美诗，圣诗 | |
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112
prostrate
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| v.拜倒，平卧，衰竭；adj.拜倒的，平卧的，衰竭的 | |
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113
adversary
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| adj.敌手，对手 | |
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114
hubbub
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| n.嘈杂；骚乱 | |
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115
marred
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| adj. 被损毁, 污损的 | |
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116
exultation
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| n.狂喜，得意 | |
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117
hymn
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| n.赞美诗，圣歌，颂歌 | |
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118
gale
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| n.大风，强风，一阵闹声（尤指笑声等） | |
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119
tumult
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| n.喧哗；激动，混乱；吵闹 | |
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120
zeal
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| n.热心，热情，热忱 | |
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121
zealous
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| adj.狂热的，热心的 | |
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122
behold
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| v.看，注视，看到 | |
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123
sprawling
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| adj.蔓生的，不规则地伸展的v.伸开四肢坐[躺]( sprawl的现在分词 )；蔓延；杂乱无序地拓展；四肢伸展坐着（或躺着） | |
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124
insolence
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| n.傲慢；无礼；厚颜；傲慢的态度 | |
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125
constables
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| n.警察( constable的名词复数 ) | |
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126
wrath
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| n.愤怒，愤慨，暴怒 | |
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127
ominous
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| adj.不祥的，不吉的，预兆的，预示的 | |
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128
clatter
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| v./n.(使)发出连续而清脆的撞击声 | |
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129
wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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130
brawl
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| n.大声争吵，喧嚷；v.吵架，对骂 | |
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131
abet
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| v.教唆，鼓励帮助 | |
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132
profane
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| adj.亵神的，亵渎的；vt.亵渎，玷污 | |
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133
nought
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| n.／adj.无，零 | |
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134
citadels
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| n.城堡，堡垒( citadel的名词复数 ) | |
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135
superstition
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| n.迷信，迷信行为 | |
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136
jack
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| n.插座，千斤顶，男人；v.抬起，提醒，扛举；n.（Jake）杰克 | |
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137
strife
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| n.争吵，冲突，倾轧，竞争 | |
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138
profanation
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| n.亵渎 | |
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139
heresy
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| n.异端邪说；异教 | |
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140
brooked
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| 容忍，忍受（brook的过去式与过去分词形式） | |
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141
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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142
forsake
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| vt.遗弃，抛弃；舍弃，放弃 | |
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143
braying
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| v.发出驴叫似的声音( bray的现在分词 )；发嘟嘟声；粗声粗气地讲话（或大笑）；猛击 | |
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144
aggrieved
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| adj.愤愤不平的，受委屈的；悲痛的；（在合法权利方面）受侵害的v.令委屈，令苦恼，侵害( aggrieve的过去式)；令委屈，令苦恼，侵害( aggrieve的过去式和过去分词) | |
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145
courageous
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| adj.勇敢的，有胆量的 | |
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146
appease
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| v.安抚，缓和，平息，满足 | |
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147
orator
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| n.演说者，演讲者，雄辩家 | |
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148
triumphant
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| adj.胜利的，成功的；狂欢的，喜悦的 | |
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149
thigh
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| n.大腿；股骨 | |
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150
mighty
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| adj.强有力的；巨大的 | |
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151
majesty
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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152
wrest
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| n.扭，拧，猛夺；v.夺取，猛扭，歪曲 | |
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153
pervert
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| n.堕落者，反常者；vt.误用，滥用；使人堕落，使入邪路 | |
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154
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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155
slanders
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| 诽谤，诋毁( slander的名词复数 ) | |
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156
fanatic
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| n.狂热者，入迷者；adj.狂热入迷的 | |
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157
enquiring
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| a.爱打听的，显得好奇的 | |
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158
veins
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| n.纹理；矿脉( vein的名词复数 )；静脉；叶脉；纹理 | |
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159
fervency
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| n.热情的；强烈的；热烈 | |
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160
psalms
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| n.赞美诗( psalm的名词复数 )；圣诗；圣歌；(中的) | |
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161
relish
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| n.滋味，享受，爱好，调味品；vt.加调味料，享受，品味；vi.有滋味 | |
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162
virgin
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| n.处女，未婚女子；adj.未经使用的；未经开发的 | |
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163
vigour
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| （=vigor）n.智力，体力，精力 | |
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164
scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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165
crumbed
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| 捏碎，弄碎（crumb的过去式与过去分词形式） | |
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166
wholesome
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| adj.适合；卫生的；有益健康的；显示身心健康的 | |
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167
exhortation
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| n.劝告，规劝 | |
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168
digestion
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| n.消化，吸收 | |
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169
repentance
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| n.懊悔 | |
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170
ardency
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| n.热心，热烈 | |
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171
metaphor
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| n.隐喻，暗喻 | |
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172
scent
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| n.气味，香味，香水，线索，嗅觉；v.嗅，发觉 | |
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173
applied
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| adj.应用的；v.应用，适用 | |
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174
victorious
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| adj.胜利的，得胜的 | |
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175
commonwealth
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| n.共和国，联邦，共同体 | |
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176
dangled
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| 悬吊着( dangle的过去式和过去分词 )； 摆动不定； 用某事物诱惑…； 吊胃口 | |
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177
prick
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| v.刺伤，刺痛，刺孔；n.刺伤，刺痛 | |
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178
quenched
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| 解（渴）( quench的过去式和过去分词 )； 终止（某事物）； （用水）扑灭（火焰等）； 将（热物体）放入水中急速冷却 | |
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179
whittles
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| v.切，削（木头），使逐渐变小( whittle的第三人称单数 ) | |
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180
daggers
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| 匕首，短剑( dagger的名词复数 ) | |
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181
moor
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| n.荒野，沼泽；vt.(使)停泊；vi.停泊 | |
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182
anvil
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| n.铁钻 | |
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183
approbation
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| n.称赞；认可 | |
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184
trumpet
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| n.喇叭，喇叭声；v.吹喇叭，吹嘘 | |
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185
slay
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| v.杀死，宰杀，杀戮 | |
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186
steadfast
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| adj.固定的，不变的，不动摇的；忠实的；坚贞不移的 | |
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187
repose
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| v.(使)休息；n.安息 | |
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188
oratory
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| n.演讲术；词藻华丽的言辞 | |
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189
slaughtered
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| v.屠杀，杀戮，屠宰( slaughter的过去式和过去分词 ) | |
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190
tyrant
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| n.暴君，专制的君主，残暴的人 | |
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191
fugitive
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| adj.逃亡的，易逝的；n.逃犯，逃亡者 | |
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192
bridle
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| n.笼头，束缚；vt.抑制，约束；动怒 | |
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193
mire
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| n.泥沼，泥泞；v.使...陷于泥泞，使...陷入困境 | |
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194
monarchy
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| n.君主，最高统治者；君主政体，君主国 | |
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195
monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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196
pithily
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| adv.有力地，简洁地 | |
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197
squat
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| v.蹲坐，蹲下；n.蹲下；adj.矮胖的，粗矮的 | |
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198
audacity
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| n.大胆，卤莽，无礼 | |
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199
emblem
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| n.象征，标志；徽章 | |
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200
Christian
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| adj.基督教徒的；n.基督教徒 | |
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201
brute
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| n.野兽，兽性 | |
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202
thrall
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| n.奴隶；奴隶制 | |
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203
rebuking
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| 责难或指责( rebuke的现在分词 ) | |
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204
renounced
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| v.声明放弃( renounce的过去式和过去分词 )；宣布放弃；宣布与…决裂；宣布摒弃 | |
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205
revile
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| v.辱骂，谩骂 | |
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206
glorify
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| vt.颂扬，赞美，使增光，美化 | |
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207
conqueror
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| n.征服者，胜利者 | |
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208
lodge
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| v.临时住宿，寄宿，寄存，容纳；n.传达室，小旅馆 | |
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209
knaves
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| n.恶棍，无赖( knave的名词复数 )；（纸牌中的）杰克 | |
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210
controversy
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| n.争论，辩论，争吵 | |
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211
asunder
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| adj.分离的，化为碎片 | |
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212
sequestered
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| adj.扣押的；隐退的；幽静的；偏僻的v.使隔绝，使隔离( sequester的过去式和过去分词 )；扣押 | |
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213
traitor
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| n.叛徒，卖国贼 | |
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214
ranger
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| n.国家公园管理员，护林员；骑兵巡逻队员 | |
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215
rumours
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| n.传闻( rumour的名词复数 )；风闻；谣言；谣传 | |
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216
factions
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| 组织中的小派别，派系( faction的名词复数 ) | |
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217
fiat
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| n.命令，法令，批准；vt.批准，颁布 | |
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218
erasing
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| v.擦掉( erase的现在分词 )；抹去；清除 | |
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219
erased
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| v.擦掉( erase的过去式和过去分词 )；抹去；清除 | |
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220
borough
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| n.享有自治权的市镇；(英)自治市镇 | |
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221
edifices
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| n.大建筑物( edifice的名词复数 ) | |
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222
patriotic
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| adj.爱国的，有爱国心的 | |
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223
calamity
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| n.灾害，祸患，不幸事件 | |
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224
omnipotent
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| adj.全能的，万能的 | |
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225
inevitable
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| adj.不可避免的，必然发生的 | |
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226
benediction
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| n.祝福；恩赐 | |
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227
abode
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| n.住处，住所 | |
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