(From 1535 to October 1536.)
Most of the reformers, Luther, Zuingle, Calvin, Knox, and others have acquired that name by their preachings, their writings, their struggles, and their actions. It is not so with the principal reformer of England: all his activity was concentred in the Holy Scriptures2. Tyndale was less prominent than the other instruments of God, who were awakened3 to upraise the Church. We might say, that knowing the weakness of man, he had retired4 and hidden himself to allow the Word from
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Heaven to act by itself. He had studied it, translated it, and sent it over the sea: it must now do its own work. Is it not written: The field is the world, and the seed is the Word? But there is another characteristic, or rather another fact, which distinguishes him from them, and this we have to describe.
=TYNDALE'S CHARACTERISTIC.=
While the new adversaries5 of Henry VIII., Pole and the papistical party, were agitating6 on the continent, Tyndale, the man whom the king had pursued so long without being able to catch, was in prison at Vilvorde, near Brussels. In vain was he girt around with the thick walls of that huge fortress7. Tyndale was free. 'There is the captivity8 and bondage,' he could say, 'whence Christ delivered us, redeemed9 and loosed us.[441] His blood, his death, his patience in suffering rebukes10 and wrongs, his prayers and fastings, his meekness11 and fulfilling of the uttermost point of the law broke the bonds of Satan, wherein we were so strait bound.' Thus Tyndale was as truly free at Vilvorde, as Paul had been at Rome. He felt pressed to accomplish a vow12 made many years before. 'If God preserves my life,' he had said, 'I will cause a boy that driveth a plow13 to know more of the Scriptures than the pope.' True Christianity shows itself by the attention it gives to Christ's little ones. It was time for Tyndale to keep his promise. He occupied his prison hours in preparing for the humble15 dwellers16 in the Gloucestershire villages and the surrounding counties, an edition of the Bible in which he employed the language and orthography17 used in that part of England.[442] When near his end, he returned lovingly to the familiar speech of his childhood; he wrote in the dialect of the peasantry to save the souls of
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the peasants, and for the first time put titles to the chapters of the Scripture1, in order to make the understanding of it easier to his humbler fellow-countrymen. Two other editions of the New Testament18 appeared during the first year of his captivity. He did more: he had translated the Old Testament according to the Hebrew text, and was going to see to the printing of it just when Philips betrayed him. The fear that this labor19 would be lost grieved him even more than his imprisonment20: a friend undertook the work he could no longer do himself.
=ROGERS AND TYNDALE.=
At that time there lived at Antwerp, as chaplain to the English merchants in that city, a young man from the county of Warwick, named Rogers, who had been educated at Cambridge, and was a little more than thirty years old. Rogers was learned, but submissive to the Romish traditions. Tyndale having made his acquaintance, asked him to help in translating the Holy Scriptures, and Rogers caught joyfully21 at the opportunity of employing his Greek and Hebrew. Close and constant contact with the Word of God gradually effected in him that great transformation22, that total renewal23 of the man which is the object of redemption. 'I have found the true light in the Gospel,' he said one day to Tyndale; 'I now see the filthiness24 of Rome, and I cast from my shoulders the heavy yoke25 it had imposed upon me.'[443] From that hour Tyndale received from Rogers the help which he had formerly26 received from John Fryth, that pious27 martyr28, whose example Rogers was to follow by enduring, the first under Mary, the punishment of fire. The Holy Scriptures have been written in English with the blood of martyrs—if we may so speak—the blood of Fryth, Tyndale, and Rogers: it is a crown of glory for that translation. At the moment of Tyndale's perfidious29 arrest, Rogers had fortunately saved the manuscript of the Old Testament,
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and now resolved to delay the printing no longer. When the news of this reached the Reformer in his cell at Vilvorde, it cast a gleam of light upon his latter days and filled his heart with joy. The whole Bible,—that was the legacy30 which the dying Tyndale desired to leave to his fellow-countrymen. He took pleasure in his gloomy dungeon31 in following with his mind's eye that divine Scripture from city to city and from cottage to cottage; his imagination pictured to him the struggles it would have to go through, and also its victories. 'The Word of God,' he said, 'never was without persecution32—no more than the sun can be without his light. By what right doth the pope forbid God to speak in the English tongue? Why should not the sermons of the Apostles, preached no doubt in the mother-tongue of those who heard them, be now written in the mother-tongue of those who read them?' Tyndale did not think of proving the divinity of the Bible by learned dissertations33. 'Scripture derives34 its authority from Him who sent it,' he said. 'Would you know the reason why men believe in Scripture?—It is Scripture.—It is itself the instrument which outwardly leads men to believe, whilst inwardly, the spirit of God Himself, speaking through Scripture, gives faith to His children.'[444] We do not know for certain in what city Rogers printed the great English folio Bible. Hamburg, Antwerp, Marburg, Lubeck, and even Paris have been named. Extraordinary precautions were required to prevent the persecutors from entering the house where men had the boldness to print the Word of God, and from breaking the printing-presses. Tyndale had the great comfort of knowing that the whole Bible was going to be published, and that prophets, apostles, and Christ himself would speak by it after his death.[445]
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=TYNDALE IN PRISON.=
This man, so active, so learned, and so truly great, whose works circulated far and wide with so much power, had at the same time within him a pure and beneficent light—the love of God and of man—which shed its mild rays on all around him. The depth of his faith, the charm of his conversation, the uprightness of his conduct, touched those who came near him.[446] The jailer liked to bring him his food, in order to talk with him, and his young daughter often accompanied him and listened eagerly to the words of the pious Englishman. Tyndale spoke36 of Jesus Christ; it seemed to him that the riches of the divine Spirit were about to transform Christendom; that the children of God were about to be manifested, and that the Lord was about to gather together his elect. 'Grace is there, summer is nigh,' he was wont37 to say, 'for the trees blossom.'[447] In truth, young shoots and even old trees, long barren, flourished within the very walls of the castle. The jailer, his daughter, and other members of their house were converted to the Gospel by Tyndale's life and doctrine38.[448] However dark the machinations of his enemies, they could not obscure the divine light kindled39 in his heart, and which shone before men. There was an invincible40 power in this Christian14 man. Full of hope in the final victory of Jesus Christ, he courageously41 trampled42 under foot tribulations43, trials, and death itself. He believed in the victory of the Word. 'I am bound like a malefactor,' he said, 'but the Word of God is not bound.' The bitterness of his last days was changed into great peace and divine sweetness.
=EFFORTS TO SAVE TYNDALE.=
His friends did not forget him. Among the English
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merchants at Antwerp was one whose affection had often reminded him that 'friendship is the assemblage of every virtue,' as a wise man of antiquity44 styles it.[449] Thomas Poyntz, one of whose ancestors had come over from Normandy with William the Conqueror45, had perhaps known the reformer in the house of Lady Walsh, who also belonged to this ancient family. For nearly a year the merchant had entertained the translator of the Scriptures beneath his roof, and a mutual46 and unlimited47 confidence was established between them. When Poyntz saw his friend in prison, he resolved to do everything to save him. Poyntz's elder brother John, who had retired to his estate at North Okendon, in Essex, had accompanied the king in 1520 to the Field of the Cloth of Gold, and although no longer at court, he still enjoyed the favor of Henry VIII. Thomas determined48 to write to John. 'Right well-beloved brother,' he said, 'William Tyndale is in prison, and like to suffer death, unless the king should extend his gracious help to him. He has lain in my house three quarters of a year, and I know that the king has never a truer-hearted subject.[450] When the pope gave his Majesty49 the title of Defender50 of the Faith, he prophesied51 like Caiaphas. The papists thought our prince should be a great maintainer of their abominations; but God has entered his grace into the right battle. The king should know that the death of this man will be one of the highest pleasures to the enemies of the Gospel. If it might please his Majesty to send for this man, it might, by the means thereof, be opened to the court and council of this country (Brabant) that they would be at another point with the bishop52 of Rome within a short space.'
John lost no time: he succeeded in interesting Cromwell in the reformer's cause, and on the 10th of September
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1535, a messenger arrived in Antwerp with two letters from the vicar-general—one for the marquis of Bergen-op-zoom, and the other for Carondelet, archbishop of Palermo and president of the council of Brabant. Alas53! the marquis had started two days before for Germany, whither he was conducting the princess of Denmark. Thomas Poyntz mounted his horse, and caught up the escort about fifteen miles from Maestricht. The marquis hurriedly glanced over Cromwell's dispatch. 'I have no leisure to write,' he said; 'the princess is making ready to depart.' 'I will follow you to the next baiting place,' answered Tyndale's indefatigable54 friend. 'Be it so,' replied Bergen-op-zoom.
On arriving at Maestricht, the marquis wrote to Flegge, to Cromwell, and to his friend the archbishop, president of the council of Brabant, and gave the three letters to Poyntz. The latter presented the letters of Cromwell and of the marquis to the president, but the archbishop and the council of Brabant were opposed to Tyndale. Poyntz immediately started for London, and laid the answer of the council before Cromwell, entreating55 him to insist that Tyndale should be immediately set at liberty, for the danger was great. The answer was delayed a month.[451] Poyntz handed it to the chancery of Brabant, and every day this true and generous friend went to the office to learn the result. 'Your request will be granted,' said one of the clerks on the fourth day. Poyntz was transported with joy. Tyndale was saved.[452]
The traitor56 Philips, however, who had delivered him to his enemies, was then at Louvain. He had run away from Antwerp, knowing that the English merchants were angry with him, and had sold his books
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with the intent of escaping to Paris. But the Louvain priests, who still needed him, reassured57 him, and remaining in that stronghold of Romanism, he began to translate into Latin such passages in Tyndale's writings as he thought best calculated to offend the catholics. He was thus occupied when the news of Tyndale's approaching deliverance filled him and his friends with alarm. What was to be done? He thought the only means of preventing the liberation of the prisoner was to shut up the liberator58 himself.[453] Philips went straight to the procurator-general. 'That man, Poyntz,' he said, 'is as much a heretic as Tyndale.' Two sergeants-at-arms were sent to keep watch over Poyntz at his house, and for six days in succession he was examined upon a hundred different articles. At the beginning of February 1536, he learnt that he was about to be sent to prison, and knowing what would follow, he formed a prompt resolution. One night, when the sergeants-at-arms were asleep, he escaped and left the city early, just as the gates were opened. Horsemen were sent in search of him; but as Poyntz knew the country well, he escaped them, got on board a ship, and arrived safe and sound at his brother's house at North Okendon.
=TYNDALE'S FIRMNESS.=
When Tyndale heard of this escape, he knew what it indicated; but he was not overwhelmed, and almost at the foot of the scaffold, he bravely fought many a tough battle. The Louvain doctors undertook to make him abjure59 his faith, and represented to him that he was condemned60 by the Church. 'The authority of Jesus Christ,' answered Tyndale, 'is independent of the authority of the Church.' They called upon him to make submission61 to the successor of the Apostle Peter. 'Holy Scripture,' he said, 'is the first of the Apostles, and the ruler in the kingdom of Christ.'[454] The
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Romish doctors ineffectually attacked him in his prison: he showed them that they were entangled62 in vain traditions and miserable63 superstitions64, and overthrew65 all their pretences66.
During this time Poyntz was working with all his might in England to ward35 off the blow by which his friend was about to be struck. John assisted Thomas, but all was useless. Henry just at that time was making great efforts to arrest some of his subjects, whom their devotion to the pope had driven out of England. 'Cover all the roads with spies, in order to catch them,' he wrote to the German magistrates;[455] but there was not a word about Tyndale. The king cared very little for these evangelicals. His religion consisted in rejecting the Roman pontiff and making himself pope; as for those reformers, let them be burnt in Brabant, it will save him the trouble.
All hope was not, however, lost. They had confidence in the vicegerent, the hammer of the monks67. On the 13th of April Vaughan wrote to Cromwell from Antwerp: 'If you will send me a letter for the privy-council, I can still save Tyndale from the stake; only make haste, for if you are slack about it, it will be too late.'[456] But there were cases in which Cromwell could do nothing without the king, and Henry was deaf. He had special motives68 at that time for sacrificing Tyndale: the discontent which broke out in the North of England made him desirous of conciliating the Low Countries. Charles V. also, who was vigorously attacked by Francis I., prayed his very good brother (Henry VIII.) to unite with him for the public good of Christendom.[457] Queen Mary, regent of the Netherlands, wrote from Brussels to her uncle, entreating him to yield to this prayer, and the king was quite ready to abandon Tyndale to such powerful allies. Mary, a woman of upright heart but
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feeble character, easily yielded to outward impressions, and had at that time bad counsellors about her. 'Those animals (the monks) are all powerful at the Court of Brussels,' said Erasmus. 'Mary is only a puppet placed there by our nation; Montigny is the plaything of the Franciscans; the cardinal-archbishop of Liège is a domineering person, and full of violence; and as for the archbishop of Palermo, he is a mere69 giver of words and nothing else.'[458]
Among such personages, and under their influence, the court was formed, and the trial of the reformer of England began. Tyndale refused to be represented by counsel. 'I will answer my accusers myself,' he said. The doctrine for which he was tried was this: 'The man who throws off the worldly existence which he has lived far from God, and receives by a living faith the complete remission of his sins, which the death of Christ has purchased for him, is introduced by a glorious adoption70 into the very family of God.' This was certainly a crime for which a reformer could joyfully suffer. In August 1536, Tyndale appeared before the ecclesiastical court. 'You are charged,' said his judges, 'with having infringed71 the imperial decree which forbids any one to teach that faith alone justifies72.'[459] The accusation73 was not without truth. Tyndale's Unjust Mammon had just appeared in London under the title: Treatise74 of Justification75 by Faith only. Every man could read in it the crime with which he was charged.
Tyndale had his reasons when he declared he would defend himself. It was not his own cause that he undertook to defend, but the cause of the Bible; a Brabant lawyer would have supported it very poorly. It was in his heart to proclaim solemnly, before he died,
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that while all human religions make salvation76 proceed from the works of man, the divine religion makes it proceed from a work of God. 'A man, whom the sense of his sins has confounded,' said Tyndale, 'loses all confidence and joy. The first thing to be done to save him is, therefore, to lighten him of the heavy burden under which his conscience is bowed down. He must believe in the perfect work of Christ which reconciles him completely with God; then he has peace, and Christ imparts to him, by his Spirit, a holy regeneration.—Yes,' he exclaimed, 'we believe and are at peace in our consciences, because that God who cannot lie, hath promised to forgive us for Christ's sake. As a child, when his father threateneth him for his fault, hath never rest till he hear the word of mercy and forgiveness of his father's mouth again; but as soon as he heareth his father say, "Go thy way, do me no more so; I forgive thee this fault!" then is his heart at rest; then runneth he to no man to make intercession for him; neither, though there come any false merchant, saying: "What wilt77 thou give me and I will obtain pardon of thy father for thee," will he suffer himself to be beguiled78. No, he will not buy of a wily fox what his father hath given him freely.'[460]
=TYNDALE DEGRADED.=
Tyndale had spoken to the consciences of his hearers, and some of them were beginning to believe that his cause was the cause of the Gospel. 'Truly,' exclaimed the procurator-general, as did formerly the centurion79 near the cross; 'truly this was a good, learned, and pious man.'[461] But the priests would not allow so costly80 a prey81 to be snatched from them. Tyndale was declared guilty of erroneous, captious82, rash, ill-sounding, dangerous, scandalous, and heretical propositions, and was condemned to be solemnly degraded and then handed
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over to the secular83 power.[462] They were eager to make him go through the ceremonial, even all the mummeries, used on such occasions: it was too good a case to allow of any curtailment84. The reformer was dressed in his sacerdotal robes, the sacred vessels85 and the Bible were placed in his hands, and he was taken before the bishop. The latter, having been informed of the crime of the accused man, stripped him of the ornaments86 of his order, took away the Bible from the translator of the Bible; and after a barber had shaved the whole of his head, the bishop declared him deprived of the crown of the priesthood, and expelled, like an undutiful child, from the inheritance of the Lord.
One day would have been sufficient to cut off from this world the man who was its ornament87, and those who walked in the darkness of fanaticism88 waited impatiently for the fatal hour; but the secular power hesitated for awhile, and the reformer stayed nearly two months longer in prison, always full of faith, peace, and joy. 'Well,' said those who came near him in the castle of Vilvorde, 'if that man is not a good Christian, we do not know of one upon earth.' Religious courage was personified in Tyndale. He had never suffered himself to be stopped by any difficulty, privation, or suffering; he had resolutely89 followed the call he had received, which was to give England the Word of God. Nothing had terrified him, nothing had dispirited him; with admirable perseverance90 he had continued his work, and now he was going to give his life for it. Firm in his convictions, he had never sacrificed the least truth to prudence91 or to fear; firm in his hope, he had never doubted that the labor of his life would bear fruit, for that labor had the promises of God. That pious and intrepid92 man is one of the noblest examples of Christian heroism93.
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=TYNDALE'S DYING PRAYER.=
The faint hope which some of Tyndale's friends had entertained, on seeing the delay of justice, was soon destroyed. The imperial government prepared at last to complete the wishes of the priests. Friday, the 6th of October, 1536, was the day that terminated the miserable but glorious life of the reformer. The gates of the prison rolled back, a procession crossed the foss and the bridge, under which slept the waters of the Senne,[463] passed the outward walls, and halted without the fortifications. Before leaving the castle, Tyndale, a grateful friend, had intrusted the jailer with a letter intended for Poyntz; the jailer took it himself to Antwerp not long after, but it has not come down to us. On arriving at the scene of punishment, the reformer found a numerous crowd assembled. The government had wished to show the people the punishment of a heretic, but they only witnessed the triumph of a martyr. Tyndale was calm. 'I call God to record,' he could say, 'that I have never altered, against the voice of my conscience, one syllable94 of his Word. Nor would do this day, if all the pleasures, honors, and riches of the earth might be given me.'[464] The joy of hope filled his heart: yet one painful idea took possession of him. Dying far from his country, abandoned by his king, he felt saddened at the thought of that prince, who had already persecuted95 so many of God's servants, and who remained obstinately96 rebellious97 against that divine light which everywhere shone around him. Tyndale would not have that soul perish through carelessness. His charity buried all the faults of the monarch98: he prayed that those sins might be blotted99 out from before the face of God; he would have saved Henry VIII. at any cost. While the executioner was fastening him to the post, the reformer exclaimed in a loud and suppliant100 voice: 'Lord, open the king of England's eyes!'[465] They were his last words.
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Instantly afterwards he was strangled, and flames consumed the martyr's body. His last cry was wafted101 to the British isles102, and repeated in every assembly of Christians103. A great death had crowned a great life. 'Such,' says the old chronicler, John Foxe, 'such is the story of that true servant and martyr of God, William Tyndale, who, for his notable pains and travail104, may well be called the Apostle of England in this our later age.'[466]
His fellow-countrymen profited by the work of his life. As early as 1526 more than twenty editions of Tyndale's New Testament had been circulated over the kingdom, and others had followed them. It was like a mighty105 river continually bearing new waters to the sea. Did the reformer's death dry them up suddenly? No. A greater work still was to be accomplished106: the entire Bible was ready. But could it be circulated? The king had refused his consent to the circulation of Coverdale's Bible; would he not do the same with this, and with greater reason? A powerful protector alone could secure the free circulation of Scripture. Richard Grafton, the printer, went to London to ask permission to sell the precious volume, and with the intention of applying to Cranmer.
Would Cranmer protect it? The king and Cromwell had declared against Tyndale, and the primate107 had looked on: that was too much his custom. His essentially108 prudent109 mind, the conviction he felt that he could do no good to the Church unless he kept the place he occupied, and perhaps his love of life, inclined him to yield to his master's despotic will. So long as Henry VIII. was on the throne of England, Cranmer was (humanly speaking) the only possible reformer. A John the Baptist, a Knox, would have been dashed to pieces at the first shock. The sceptre was then an axe110; to save the head, it was necessary to bend it. The primate, therefore, bent111 his head frequently. He hid
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himself during the royal anger, but when the storm had passed he appeared again. The primate was the victim of an error. He had said that the king ought to command the Church, and every time the tyrant's order was heard, he appeared to believe that God himself enjoined112 him to obey. Cranmer was the image of his Church which, under the weight of its greatness and with many weaknesses hidden beneath its robes, has notwithstanding always had within it a mighty principle of truth and life.
Grafton, the printer, had an audience of the archbishop at Forde, in Kent: he presented the martyr's Bible, and asked him to procure113 its free circulation. The archbishop took the book, examined it, and was delighted with it. Fidelity114, clearness, strength, simplicity115, unction—all were combined in this admirable translation. Cranmer had much eagerness in proposing what he thought useful. He sent the volume to Cromwell, begging him to present it to his Majesty and obtain permission for it to be sold, 'until such time that we (the bishops),' he added, 'shall put forth116 a better translation—which, I think, will not be till a day after doomsday.'[467]
=SALE OF THE BIBLE PERMITTED.=
Henry ran over the book: Tyndale's name was not in it, and the dedication117 to his Majesty was very well written. The king regarding (and not without reason) Holy Scripture as the most powerful engine to destroy the papal system, and believing that this translation would help him to emancipate118 England from the Romish domination, came to an unexpected resolution: he authorized119 the sale and the reading of the Bible throughout the kingdom. Inconsistent and whimsical prince! at one and the same time he published and imposed all over his realm the doctrines120 of Romanism, and circulated without obstacle the Divine Word that overthrew them! We may well say that the blood of a
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martyr, precious in the eyes of the Supreme121 King, opened the gates of England to the Holy Scriptures. Cromwell having informed the archbishop of the royal decision, the latter exclaimed, 'What you have just done gives me more pleasure than if you had given me a thousand pounds. I doubt not but that hereby such fruit of good knowledge shall ensue, that it shall well appear hereafter, what high and acceptable service you have done unto God and the king, which shall so much redound122 to your honor that (besides God's reward) you shall obtain perpetual memory for the same.'[468]
=RECEPTION OF THE BIBLE.=
For centuries the English people had been waiting for such a permission, even from before the time of Wycliff; and accordingly the Bible circulated rapidly. The impetuosity with which the living waters rushed forth, carrying with them everything they met in their course, was like the sudden opening of a huge floodgate. This great event, more important than divorces, treaties, and wars, was the conquest of England by the Reformation. 'It was a wonderful thing to see,' says an old historian.[469] Whoever possessed123 the means bought the book and read it or had it read to him by others. Aged124 persons learnt their letters in order to study the Holy Scriptures of God. In many places there were meetings for reading; poor people clubbed their savings125 together and purchased a Bible, and then in some remote corner of the church,[470] they modestly formed a circle, and read the Holy Book between them. A crowd of men, women, and young folks, disgusted with the barren pomp of the altars, and with the worship of dumb images, would gather round them to taste the precious promises of the Gospel. God himself spoke under the arched roofs of those old chapels126 or time-worn cathedrals, where for
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generations nothing had been heard but masses and litanies. The people wished, instead of the noisy chants of the priests, to hear the voice of Jesus Christ, of Paul and of John, of Peter and of James. The Christianity of the Apostles reappeared in the Church.
But with it came persecution, according to the words of the Master: The brother shall deliver up the brother to death, and the father the child. A father exasperated127 because his son, a mere boy, had taken part in these holy readings, caught him by the hair, and put a cord round his neck to hang him.[471] In all the towns and villages of Tyndale's country the holy pages were opened, and the delighted readers found therein those treasures of peace and joy which the martyr had known. Many cried out with him, 'We know that this Word is from God, as we know that fire burns; not because any one has told us, but because a Divine fire consumes our hearts. O the brightness of the face of Moses! O the splendor128 of the glory of Jesus Christ, which no veil conceals129! O the inward power of the Divine word, which compels us, with so much sweetness, to love and to do! O the temple of God within us, in which the Son of God dwells!'[472] Tyndale had desired to see the world on fire by his Master's Word, and that fire was kindled.
The general dissemination130 of the Holy Scriptures forms an important epoch131 in the Reformation of England. It is like one of those pillars which separate one territory from another. Here, for the moment, we suspend our course, and repose132 for a brief space ere we turn our steps to other countries.
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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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scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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awakened
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| v.（使）醒( awaken的过去式和过去分词 )；（使）觉醒；弄醒；（使）意识到 | |
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retired
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| adj.隐退的，退休的，退役的 | |
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adversaries
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| n.对手，敌手( adversary的名词复数 ) | |
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agitating
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| 搅动( agitate的现在分词 )； 激怒； 使焦虑不安； （尤指为法律、社会状况的改变而）激烈争论 | |
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fortress
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| n.堡垒，防御工事 | |
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captivity
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| n.囚禁；被俘；束缚 | |
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redeemed
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| adj. 可赎回的，可救赎的 动词redeem的过去式和过去分词形式 | |
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rebukes
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| 责难或指责( rebuke的第三人称单数 ) | |
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meekness
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| n.温顺，柔和 | |
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vow
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| n.誓(言)，誓约；v.起誓，立誓 | |
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plow
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| n.犁，耕地，犁过的地；v.犁，费力地前进[英]plough | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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dwellers
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| n.居民，居住者( dweller的名词复数 ) | |
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orthography
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| n.拼字法，拼字式 | |
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testament
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| n.遗嘱；证明 | |
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19
labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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20
imprisonment
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| n.关押，监禁，坐牢 | |
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21
joyfully
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| adv. 喜悦地, 高兴地 | |
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22
transformation
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| n.变化；改造；转变 | |
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23
renewal
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| adj.(契约)延期，续订，更新，复活，重来 | |
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24
filthiness
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25
yoke
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| n.轭；支配；v.给...上轭，连接，使成配偶 | |
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26
formerly
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| adv.从前，以前 | |
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27
pious
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| adj.虔诚的；道貌岸然的 | |
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28
martyr
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| n.烈士，殉难者；vt.杀害，折磨，牺牲 | |
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29
perfidious
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| adj.不忠的，背信弃义的 | |
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30
legacy
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| n.遗产，遗赠；先人(或过去)留下的东西 | |
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31
dungeon
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| n.地牢，土牢 | |
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32
persecution
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| n. 迫害,烦扰 | |
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33
dissertations
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| 专题论文，学位论文( dissertation的名词复数 ) | |
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34
derives
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| v.得到( derive的第三人称单数 )；（从…中）得到获得；源于；（从…中）提取 | |
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35
ward
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| n.守卫，监护，病房，行政区，由监护人或法院保护的人（尤指儿童）；vt.守护，躲开 | |
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36
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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37
wont
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| adj.习惯于；v.习惯；n.习惯 | |
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38
doctrine
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| n.教义；主义；学说 | |
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39
kindled
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| （使某物）燃烧，着火( kindle的过去式和过去分词 )； 激起（感情等）； 发亮，放光 | |
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40
invincible
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| adj.不可征服的，难以制服的 | |
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41
courageously
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| ad.勇敢地，无畏地 | |
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42
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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43
tribulations
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| n.苦难( tribulation的名词复数 )；艰难；苦难的缘由；痛苦 | |
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44
antiquity
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| n.古老；高龄；古物，古迹 | |
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45
conqueror
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| n.征服者，胜利者 | |
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46
mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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47
unlimited
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| adj.无限的，不受控制的，无条件的 | |
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48
determined
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| adj.坚定的；有决心的 | |
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49
majesty
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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50
defender
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| n.保卫者，拥护者，辩护人 | |
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51
prophesied
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| v.预告，预言( prophesy的过去式和过去分词 ) | |
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52
bishop
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| n.主教，（国际象棋）象 | |
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53
alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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54
indefatigable
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| adj.不知疲倦的，不屈不挠的 | |
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55
entreating
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| 恳求，乞求( entreat的现在分词 ) | |
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56
traitor
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| n.叛徒，卖国贼 | |
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57
reassured
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| adj.使消除疑虑的；使放心的v.再保证，恢复信心( reassure的过去式和过去分词) | |
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58
liberator
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| 解放者 | |
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59
abjure
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| v.发誓放弃 | |
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60
condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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61
submission
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| n.服从，投降；温顺，谦虚；提出 | |
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62
entangled
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| adj.卷入的；陷入的；被缠住的；缠在一起的v.使某人（某物/自己）缠绕，纠缠于（某物中），使某人（自己）陷入（困难或复杂的环境中）( entangle的过去式和过去分词 ) | |
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63
miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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64
superstitions
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| 迷信，迷信行为( superstition的名词复数 ) | |
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65
overthrew
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| overthrow的过去式 | |
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66
pretences
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| n.假装( pretence的名词复数 )；作假；自命；自称 | |
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67
monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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68
motives
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| n.动机，目的( motive的名词复数 ) | |
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69
mere
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| adj.纯粹的；仅仅，只不过 | |
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70
adoption
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| n.采用，采纳，通过；收养 | |
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71
infringed
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| v.违反（规章等）( infringe的过去式和过去分词 )；侵犯（某人的权利）；侵害（某人的自由、权益等） | |
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72
justifies
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| 证明…有理( justify的第三人称单数 )； 为…辩护； 对…作出解释； 为…辩解（或辩护） | |
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73
accusation
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| n.控告，指责，谴责 | |
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74
treatise
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| n.专著；(专题)论文 | |
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75
justification
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| n.正当的理由；辩解的理由 | |
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76
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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77
wilt
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| v.(使)植物凋谢或枯萎；(指人)疲倦，衰弱 | |
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78
beguiled
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| v.欺骗( beguile的过去式和过去分词 )；使陶醉；使高兴；消磨（时间等） | |
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79
centurion
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| n.古罗马的百人队长 | |
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80
costly
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| adj.昂贵的，价值高的，豪华的 | |
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81
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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82
captious
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| adj.难讨好的，吹毛求疵的 | |
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83
secular
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| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
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84
curtailment
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| n.缩减，缩短 | |
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85
vessels
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| n.血管( vessel的名词复数 )；船；容器；（具有特殊品质或接受特殊品质的）人 | |
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86
ornaments
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| n.装饰( ornament的名词复数 )；点缀；装饰品；首饰v.装饰，点缀，美化( ornament的第三人称单数 ) | |
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87
ornament
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| v.装饰，美化；n.装饰，装饰物 | |
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88
fanaticism
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| n.狂热，盲信 | |
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89
resolutely
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| adj.坚决地，果断地 | |
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90
perseverance
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| n.坚持不懈，不屈不挠 | |
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91
prudence
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| n.谨慎，精明，节俭 | |
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92
intrepid
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| adj.无畏的，刚毅的 | |
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93
heroism
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| n.大无畏精神，英勇 | |
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94
syllable
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| n.音节；vt.分音节 | |
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95
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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96
obstinately
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| ad.固执地，顽固地 | |
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97
rebellious
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| adj.造反的，反抗的，难控制的 | |
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98
monarch
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| n.帝王，君主，最高统治者 | |
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99
blotted
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| 涂污( blot的过去式和过去分词 )； （用吸墨纸）吸干 | |
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100
suppliant
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| adj.哀恳的；n.恳求者，哀求者 | |
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101
wafted
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| v.吹送，飘送，（使）浮动( waft的过去式和过去分词 ) | |
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102
isles
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| 岛( isle的名词复数 ) | |
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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
travail
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| n.阵痛；努力 | |
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105
mighty
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| adj.强有力的；巨大的 | |
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106
accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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107
primate
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| n.灵长类（目）动物，首席主教；adj.首要的 | |
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108
essentially
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| adv.本质上，实质上，基本上 | |
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109
prudent
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| adj.谨慎的，有远见的，精打细算的 | |
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110
axe
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| n.斧子；v.用斧头砍，削减 | |
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111
bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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112
enjoined
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| v.命令( enjoin的过去式和过去分词 ) | |
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113
procure
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| vt.获得，取得，促成；vi.拉皮条 | |
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114
fidelity
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| n.忠诚，忠实；精确 | |
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115
simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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116
forth
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| adv.向前；向外，往外 | |
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117
dedication
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| n.奉献，献身，致力，题献，献辞 | |
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118
emancipate
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| v.解放，解除 | |
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119
authorized
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| a.委任的，许可的 | |
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120
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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121
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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122
redound
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| v.有助于；提；报应 | |
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123
possessed
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| adj.疯狂的；拥有的，占有的 | |
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124
aged
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| adj.年老的，陈年的 | |
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125
savings
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| n.存款，储蓄 | |
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126
chapels
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| n.小教堂， （医院、监狱等的）附属礼拜堂( chapel的名词复数 )；（在小教堂和附属礼拜堂举行的）礼拜仪式 | |
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127
exasperated
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| adj.恼怒的 | |
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128
splendor
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| n.光彩；壮丽，华丽；显赫，辉煌 | |
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129
conceals
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| v.隐藏，隐瞒，遮住( conceal的第三人称单数 ) | |
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130
dissemination
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| 传播,宣传,传染(病毒) | |
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131
epoch
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| n.(新)时代；历元 | |
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132
repose
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| v.(使)休息；n.安息 | |
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