(March to June 1536.)
An entire people is not converted to God in a body. The pagan religions were identical with the nation; but the Christian1 Church is distinct from it. Even the Apostolic Church soon extended beyond the narrow limits of the tribe of Judah; it was founded at Jerusalem irrespective of temple, sanhedrim, and Jews, and subsequently was established among all nations unconnected with the state. A prince cannot decree a religion by a cabinet minute; a people cannot elect it by a majority of votes. There is, however, something grand in seeing an assembled nation declare without constraint2 that they will take the Gospel as the rule of their faith and the source of their life. This is what Geneva was about to do.
=EVANGELIZATION BY ORDER.=
The communities which extended from the foot of the Jura to the Alps of the Voirons and the Mole4, had recognized the councils of Geneva as their legitimate5 lords, reserving their own customs and franchises6. But, in the opinion of the Reformers, this territory would only be an embarrassment7, unless a new life were communicated to its inhabitants and spread over the whole nation. Commerce, manufactures, liberty, and letters do much for the prosperity of a people, but cannot be their life. If the Word of God, if the light of the
{404}
world, does not enlighten them, they fall sooner or later. These opinions were sufficiently8 common in Geneva for an unknown poet to say to the united parishes in this unpolished strain:
Vaut-il pas mieux dire9 à Dieu nos secrets,
Qu'à un grand tas d'idiots indiscrets?
Vaut-il pas mieux au pauvre et au débile
Donner habit, pain, vin, chandelle et huile,
Qu'aux marmots d'or, d'argent, pierre, et bois,
Rendre l'honneur défendu tant de fois?[739]
'Messieurs,' said Farel to the council on the 13th of March, 'the Word of God ought to be preached in the parishes subject to this city.' Ten days later he made a fresh application to that assembly on the same matter, when he was supported by politicians as well as by men of piety10. To leave the seeds of popery in Geneva and in her rural dependencies was (they thought) exposing the state to great danger. In order to thread the shoals and brave the storms which threatened the frail11 bark, there must be a cordial understanding between all the crew. Several persons exclaimed with rather an excess of energy: 'If some go to sermon and others to mass, the republic will go to the devil.'
The work was begun at once. The reformers preached in Geneva; other ministers preached in the country; heralds12 of the council went from village to village making proclamations by sound of trumpet13: 'Let there be no more disobedience!' they said; 'no more gambling15! No more blasphemy16!' Still the council did not wish to exercise any constraint with regard to religion. The inhabitants of Viuz and other villages in the mandement of Thiez in Faucigny having prayed that they might be allowed their own way as to church matters, their request was granted. But the bishop17, who was less tolerant, excommunicated the poor people,
{405}
because, although catholics, they recognized heretical magistrates18. The syndics undismayed and very positive as to their episcopal capacity, wrote to the vicars that they would relieve their parishes from the excommunication and completely absolve19 them—which greatly comforted the worthy20 peasants. When Easter drew near, however, they began to feel great distress21. 'Alas22!' they said to the syndics, 'as we have been excommunicated, we cannot take the sacrament at Easter.' 'We hold you to be entirely23 absolved,' answered the reformed magistrates demurely24. Upon which the simple people received the sacrament with great tranquillity25 of mind.[740]
=THE STATE AND THE CHURCH.=
These are strange actions. It has been maintained that the church, in proportion as political society becomes Christian, ought gradually to be lost in the state. It has been asserted that, at the epoch26 of the Reformation, Christianity had completed its ecclesiastical period, and had entered into the political period. Lastly, some men have added that to organize the church was a useless labor27, a sheer loss of time, an absolute impossibility, and that presbyteries and synods were but silly child's play.[741] Was the fact that we have recorded—episcopal absolution emanating28 from the council—the first step in this absorption of the church by the state; and is it true that the Reformation leads to it? Quite the contrary. By reviving in the Christian conscience the idea of the kingdom of God; by awakening29 to life and action the members of the evangelical congregation, protestantism awoke the church throughout Christendom. Geneva, owing to the impulse given it by Calvin, became the place where it was constituted in the most independent
{406}
and most scriptural manner. The church must not be lost in the state, and the state must not be lost in the church, whatever socialists30 or priests may say. How can the state survive the church? The state is temporary, the church immortal31.
But the magistrates heroically discharged their episcopal functions to little purpose; there was great difficulty in maintaining order. The villages of Vandœuvre and Celigny wished to hear mass and a protestant sermon every Sunday, while the priests universally demanded the preservation32 of the Romish ceremonies. The council felt the necessity of explaining the posture33 of affairs, and called together all the ecclesiastics34 and proctors of the parishes.[742] On the 3d of April, 1536, the Romanist party was drawn35 up on one side of the council-room, and on the other were Farel, with some other ministers, and several zealous36 protestants.[743] Claude Savoye, the premier37 syndic, spoke38 against the union of sermons and the mass, which some parishes desired, and declared that such a medley39 was by no means agreeable to the magistracy. He then said to the priests: 'Instead of preventing the people from living according to the Gospel, why do you not embrace it yourselves, and give up your mass?' Dom Claude de Puthex, canon of Satigny, stepped forward and said: 'If our neighbors of Gex change their mode of life, we will do the same.' This religion of neighborhood was a surprise to the reformers; and those simple folks reminded them of sheep who pass where others have gone before, and leap over the hedge as soon as the foremost of them have shown the way. 'Turn about, gentlemen,' said Farel, 'instead of continuing your course;' and he added several 'beautiful remonstrances40.' 'Give us a month to study the Gospel,' answered the canons.
{407}
After the priests had withdrawn41, the council asked the opinion of Farel and Bonivard. The latter declared that 'consciences must be enlightened and not forced.' Farel also was of opinion that the papists ought not to be troubled in their devotions, in order that they might not be exasperated42 against the Word; but that they ought to be brought to the Gospel 'with extreme gentleness.' He therefore proposed that 'the priests during the required month should give themselves up exclusively to the inquiry43 after truth.' When the ecclesiastics were called in, the syndic informed them that their request had been granted unanimously; and at the end of the month, they all declared that they could not prove by the Gospel either the mass, auricular confession44, or other papal ordinances45. The brother of Guy Furbity, who was in the assembly, declared that Farel's exhortation46 to the priests was 'sound according to Holy Scripture47 and to God.'[744] It is true that this person had a reason for wishing to please the Genevans.
=GUY FURBITY.=
There remained, however, one thing to be done. They had liberated48 the protestant Bonivard, they determined49 also to set free the Roman-catholic Furbity, whose release was demanded by his brother William. Guy left his prison on the 6th of April. He had been condemned50 (it will be remembered) to prove his doctrines51, or to retract53 his insulting language; whereupon he had asked for books, and the council sent him a Bible. 'A Bible!' he exclaimed, 'they must be laughing at me. How can I prove my doctrines with the help of a Bible? I should not succeed in a twelve-month.' He wanted the Sentences of Peter Lombard, the Summa of Thomas Aquinas, and so forth54, and they gave him a Bible! 'Magnificent lords,' he said on the 6th of April, 'I beg your pardon; I said things that displeased55 you; I was wrong. I did not know how
{408}
matters were. Henceforward I will endeavor to lead a better life, and to preach the truth better than I have hitherto done.' The council ordered him to be set at liberty forthwith.[745]
=SEVERITY OF FAREL.=
Farel was more active than ever. He was busy in the city and in the villages with Roman-catholics and reformed: he was intent on everything that could elevate the moral and religious condition of the community. The anarchy56 and corruption57 that prevailed in Geneva upon Calvin's arrival have been exaggerated. The energetic language of the sixteenth century, interpreted by the delicate critics of our times, has perhaps contributed to this mistake. Before the Reformation there was beyond all doubt great corruption among the clergy58, and particularly among the monks60. That dissoluteness had also infected individuals and even families among the citizens; but one feature had distinguished61 this people, and especially the councils, during the struggles for political emancipation63, namely, the close union of liberty with legality, that is to say, with order. The Genevese were always found ready for the greatest sacrifices—for the sacrifice of their goods, their ease, their homes, and their lives sooner than lose their independence: now these are not the manners of an epicurean people. Admiration64 of the Reformation period ought not to make us unjust towards the period of political emancipation. It is true that the reformers, and Calvin especially, had a hard task with this energetic and restless people, and that the struggles often proceeded from a want of faith and morality, which these austere65 men had remarked in certain citizens. But the struggles were aggravated66 by the intervention67 of the state, to which the ministers were not averse68, and by the temporal punishments inflicted69 on those who infringed70 religious discipline. Perhaps no one in the sixteenth century perceived
{409}
more clearly than Calvin the distinction between the spiritual and the temporal; and yet neither he nor Farel understood it, and above all did not realize it, to its full extent. 'If there should be men so insolent71 and given up to all perversity,' said Farel to the syndics, 'as only to laugh at being excommunicated, it will be your business to see whether you will allow such contempt to remain unpunished.'[746] The haughty72 republicans who had sacrificed everything to break down the despotism of the bishop and the duke, were irritated when they saw another yoke73 imposed upon them in religious matters. They had the true sentiment that their consciences ought to be free, and if attempts had been made to convince them and not to constrain3 them, the end proposed would have been more easily attained74. For many an age Rome had forgotten that the weapons of the evangelical warfare75 are not carnal. Unhappily magistrates and reformers sometimes forgot it also. It was an error, and the error led to the commission of many faults.
Nevertheless discipline was not the essential characteristic of Farel, Calvin, and their friends: they were in a special degree men of faith and of a living faith. In their eyes faith was the one thing needful—the good thing above all others. They desired that man should be holy and do good works; but for that, he must believe in the love which God had shown him in Christ. Faith, according to the reformers, is the presiding principle of morality. If a man has faith, he is a child of God; if he has not, he is under the dominion76 of sin. Moreover Farel did not want a purely77 negative reform, which should consist in merely rejecting the pope; he wanted it to be positive, and to that end it was necessary that the people should believe in Jesus Christ. Lastly, Farel saw disunion and disputes in Geneva. In order that the community,
{410}
the new Church, should be strong, it ought not to be composed (he thought) of scattered78 members, opposed perhaps to one another; it must form a single body, and glorify79 God with one voice and one heart. He desired, therefore, that a public profession of faith in the Gospel should be made at Geneva.
As sovereignty in matters of state belongs to the assembly of all the citizens, it was supposed with still further reason, that to the same body, convened80 according to the ancient customs, belonged the right of proclaiming the evangelical doctrine52. On Friday, the 19th of May, Farel, accompanied by Antoine Saunier, his old travelling companion in the valleys, and by the pastor81 Henri de la Mare82, appeared before the council. 'Most honored lords,' he said, 'it is of great importance for all the people to live in strict union. To get rid of the quarrels, jeers83, reproaches, and dissensions, which the fretful disposition84 of our nation may occasion every day, we must employ mildness; and, further still, we must manifest our concord85. Seeing that there is one only truth of God, all the people should declare their intention to adhere to it with one and the same heart.' The council approved of the proposition, and resolved to call together the council-general for a confession of faith, on Sunday, the 21st of May. At Augsburg it was the priests and doctors who had confessed the doctrine; at Geneva, it was to be the whole nation.[747] The difference between the two reforms is natural. Democracy ruled in Geneva, and it had become all the dearer to the citizens from their conviction that if the liberties of nations had been taken away, the crime lay at the door of the papacy. Calvin has repeated this more than once. It has been said that the communes, the liberties of the Middle Ages, issued from the furrow86 and the shop.[748] From the shop came specially62 the liberty of Geneva. The Burgundians who settled there were traders, and
{411}
willingly exchanged their arms for merchandise. Some of the heroes of Geneva, whose devotedness87 reminds us of ancient times, sprang from the counter or the factory.
=ROMAN-CATHOLICS IN GENEVA.=
Still an appeal to the people was a bold measure, for there yet existed among the citizens, and even in the council, many decided88 adversaries89 of reform, and some of them were among the most eminent90 men. Might not such an appeal stir up an opposition91 which would overthrow92 all that had been done? The position of the Roman-catholics was most serious. They were required to conform to the Gospel. Could they do so? Their consciences forbade them. Were they to refuse, they would disturb the unanimity93 and harmony so necessary to the people at that juncture94. Pierre Lullin, almost a septuagenarian, uncle of the haughty huguenot Jean Lullin, was one of the most fervent95 catholics in Geneva. Unable to do without the mass, he had asked, in September 1535, to be allowed to have it performed by a priest in a chapel96 of St. Gervais, which was his private property. Another eminent man, Syndic Balard, had ceased indeed to be a partisan97 of the bishop, but he had taken refuge in a catholicism more spiritual than Lullin's, and yet quite as marked. According to his views, the Holy Ghost governed the Roman-catholic church, which church, communicating that spirit to its members, imposed on them the obligation of finding its doctrines in Scripture. Lullin, Balard, and some others, had frequent conferences together. The sincere catholics were not the only persons to be feared; they were supported by Genevans of scant98 faith, who cried out against the Reformation, principally because of its rigid99 morality. The reformers themselves were not without fear with regard to many of those who at that time walked with them. There were men who heard the preachers, but went no farther; they burnt the idols100, but did not reform their lives. 'For faith to be secure, it must be governed by conscience,' said the theologians,
{412}
'otherwise there is danger that it will be swamped, and that the ship will founder101 in a stormy sea.' Were they about to witness a renewal102 of those tumults103 which had so often disturbed the General Councils?[749]
At length the 21st of May arrived—that day at once so longed for and so feared. The bells rang out cheerfully; Clémence wafted104 through the air the words carved on her surface: 'I summon the people. Jesus, Saviour105 of men, Son of Mary, salvation106 of the world! be merciful and propitious107 to us!' The good citizens congratulated each other, as they obeyed the summons, that this day would put an end to innumerable struggles, and that the city, so long wasted by briers and thorns, would now be covered by the hand of God with flowers and laurels108. The emotion was universal.
=THE QUESTION AND THE ANSWER.=
Besides the mass of the people, the ambassadors of Berne were present in the church, and among them the chief of the liberating109 army, Nägueli. One of the most heroic Genevans and most sincere Christians110, the intrepid111 Claude Savoye, was president. When he arose to speak, he reminded them of the flight of the bishop, the arrival of the Gospel in Geneva, the glorious deliverance granted to the city; and then he added, in a voice that was heard all down the nave112, 'Citizens, do you desire to live according to the Gospel and the Word of God, as it is preached to us every day? Do you declare that you will have no more masses, images, idols, and other papal abuses whatsoever113? If any one knows and wishes to say anything against the doctrine that is preached to us, let him do so.'
There was a deep silence: all were in expectation. Will not some voice, friendly to Rome or to the world, protest against reform? The aged114 and devout115 Pierre Lullin, the spiritual catholic Jean Balard, the frivolous116
{413}
Jean Philippe, the episcopal Malbuisson, Richardet, Ramel, De la Rive, and others, known for their attachment117 to Rome, are going, doubtless, to take up the premier syndic's challenge. The hour is striking; Geneva is about to decide its future. If it is true that the pope is Christ's vicar, and as God upon earth, let them say so! Now or never. They wait: they wait still; not a word disturbs the solemn silence of the people. No one made opposition. The fact was duly recorded. Then other accents than those which had been anticipated resounded118 through the aisles119 of the cathedral. Was it the voice of pious120 syndic Levet, or of one of the Two Hundred, or of some one in the body of the meeting? The council registers do not inform us. That voice, speaking in the name of the united nation, proclaimed: 'We all, with one accord, desire, with God's help, to live under that holy evangelical law, and according to God's Word as it is preached to us. We desire to renounce121 all masses, images, idols, and other papal ceremonies and abuses, and to live in union with one another, in obedience14 to justice.' When the voice ceased, all the people held up their hands and repeating a unanimous oath, exclaimed: 'We swear it.... We will do so with God's help.... We will!'[750]
The assembly broke up, and the citizens departed, congratulating each other that the innumerable tyrannies of 'Pharaoh' and the darkness of the 'sorcerers' were to be succeeded by the mild light of Jesus Christ and the life-giving breath of liberty. Even such huguenots as had struggled especially for political enfranchisement122, raised no discordant123 voice. They knew well that if this petty people remained catholic, it would lose its independence, and infallibly become Savoyard. But others held higher views: Geneva appeared to them as a fortress124 which
{414}
God had built to save the Gospel. 'God,' said Froment, the oldest of the Genevese reformers, 'God has selected this strong territory, so difficult of access, to form a rampart as it were against the pope and his followers125. It is in these rude countries, guarded on the south by the Savoy mountains and their eternal snows; on the north by the difficult gorges126 of the Jura; and on the east by the narrow passes of the St. Bernard and the Simplon, where our friends, the Valaisans, with half a score of men can stop an army; it is in this blessed corner of the earth that God planted His Gospel, surrounding his word with those gigantic fortresses127, in order that the enemy may neither reach it nor stifle128 it.' While the citizens thronged129 the open square, the ministers went into the pulpit. 'A mighty130 captain hath led us,' they said; 'let us put our trust in him alone. He has more power than all the kings of the earth, and alone he has preserved us from our enemies. The captain is Jesus Christ, our Saviour, our Redeemer, and our strong tower.'[751]
=MEMORIAL INSCRIPTION131.=
Farel and several Genevans asked that some monument should be erected133 to recall to future ages the memory of their great deliverance. Did not Joshua set up twelve stones after he had crossed the Jordan? Farel composed a Latin inscription, which was carved in letters of gold on stone and steel. The council and people fixed134 it over one of the principal gates of the city and afterwards over the entrance to the Hôtel-de-Ville, so that every one might read this testimony135 of a grateful city.
Quum anno 1535
Profligata Romani Antichristi tyrannide
Abrogatisque ejus Superstitionibus
SACRO-SANCTA CHRISTI RELIGIO
Hic in suam puritatem
Ecclesia in meliorem ordinem
Singulari DEI beneficio reposita
{415}
Et simul pulsatis fugatisque hostibus
Urbs ipsa in suam libertatem
Non sine insigni miraculo restituta fuerit
Senatus Populusque Genevensis
Monumentum hoc perpetuæ causa fieri
Atque hoc loco erigi curavit
Quo suam erga DEUM gratitudinem
Ad posteros testatam faceret.[752]
The citizens who had left their homes to embrace the faction136 of the bishop and the duke, and to fight against the Reformation, were struck with the surprising deliverance accorded to Geneva. They became friends again, and many of them asked permission to return to their country. Evangelical Geneva was pleased to see those prodigal137 sons once more knocking at the door of their father's house, and welcomed them on their pledging themselves to obey the laws and contribute to the taxes in a manner proportionate to their means. Some of them, however, were forbidden to carry either sword or knife, 'except for the purpose of cutting
{416}
bread.'—'Let us put an end to all enmities and disorders,' said the citizens, 'and live together like good friends.'[753] The priests and monks who had embraced the Reform, were compensated138 for the stipends139 of which they had been deprived. The state desiring to show its gratitude140 to Bonivard, paid his debts, made him free of the city, and gave him the house of the vicar-episcopal, the dignity of a member of the Two Hundred, and a pension of two hundred and fifty crowns. The ex-prior of St. Victor married, thus substituting a Christian union for the ignoble141 life of a monk59.
Evangelical Geneva furnished an example of the feelings engendered142 by help from heaven; patience and meekness143 were displayed towards everybody. The Genevans had read in Scripture, that 'Charity beareth all things, believeth all things, hopeth all things, endureth all things;' and in this spirit they acted. 'Most honored lords, I cannot go to hear the sermon,' said the timid Malbuisson, 'because I suffer from the gout.' This excuse could only be met by a smile, for the gout did not prevent him from attending the Council; but no one desired to constrain him. If even the most zealous sought to lead recalcitrants to the Gospel, they did not insist. They wanted Balard to go to sermon, but he did not; they wanted him to leave the city, but he remained; they wanted him to close his warehouse144 (he was a large ironmonger), and it was no sooner shut than he reopened it.[754] He continued to be a member of the Council and discharged all its functions. Girardet de la Rive took his child a league from the city to have it christened by a priest; and yet he was re-elected syndic in 1539 and 1543, and in Calvin's time, in 1547, was appointed one of the six commissioners145 for drawing
{417}
up the ordinances of justice. Those terrible huguenots were kindly146 people at heart. They desired to give their fellow-citizens time to compare the old life with the new, the doctrine of the Bible with that of the pope. The Roman-catholics kept holiday the feast days of the Romish church, and saw their priests in secret; but gradually their convictions were modified. As constraint was not applied147 outwardly, truth acted all the more inwardly. Those upright men read the Holy Scriptures148, and Scripture shedding a light into their hearts, drew them day by day nearer to the truth. At last they went to hear sermons like the rest. In the sixteenth century Geneva was more liberal than people of our day suppose.[755]
=TRANSFORMATION149.=
What a transformation had come over the city! The Genevese, those veteran athletes, laid down their arms at the feet of the Prince of Peace. The tumultuous city, continually exposed to the brigandage150 of the knights151, to the nocturnal attacks of the Savoyards, and to internal dissension, was transformed into a centre of civilization. 'Let us profit by our liberty,' said Bonivard. 'Let us make good laws and set up a good government, for, according to the sentiment of the emperor Marcus Aurelius, empires and great lordships are acquired by brave and valiant152 captains, but are kept up by just judges. Messieurs of Geneva, you are indebted to God for two blessings153: one, that your republic has given birth to liberty; the other, that, on leaving its mother's womb, it found nurses ready to supply it with such nourishment154 that if you take advantage of it your republic will be, if not immortal, which is impossible, yet it will be of long and
{418}
vigorous duration.' In fact, Geneva became at once a free city, a learned city, and an evangelical city.[756]
Easter Sunday 1536 was one of the high festivals of the renovation155 of this little people. Farel, stationed at a humble156 table, which had replaced the pompous157 altar, broke the bread and blessed the cup, while a calm and solemn crowd drew near the symbols of the body and blood of the Saviour. 'What a sacrament we had,' he said, 'and what great things the Lord hath done for us.'[757]
=MINISTERS WANTED.=
But he longed for still greater things. 'I pray that He who hath increased this little flock beyond all our expectations, may increase it still more by augmenting158 our faith.'[758] The reformer was then almost alone in Geneva. Froment had been summoned to Aigle, and Viret had gone to Neuchâtel. Farel was sinking under his labors159 and called loudly for help. In his opinion the Genevans wanted a new man, some one in his place. His incessant160 energy, his somewhat coarse manner, and even the victories he had gained, had inspired such as were wanting in religion with prejudices that might injure the cause of the Gospel. Farel was rather one of those who found societies than of those who organize them; he was sensible of this, and desired to place in other hands the definitive161 establishment of the church in Geneva, in order that he might go to new scenes where he might gain new victories. He was like one of those noble war-horses that neigh for the battle.
Where could the man of God be found to complete the work? He was sought among the ministers, but to no effect. The Reform was liable to perish, not from want of work, but from want of workmen. 'Alas!' cried Farel, 'where shall we find the preachers we require?
{419}
I cannot tell.'[759] It is true that ex-priests and monks frequently offered themselves, but what workmen they were! One day it was a simpleton without any capacity; at another, a coward who did not care to undertake a task so full of peril162; one man was immoral163; another self-sufficient; a third was worldly; a fourth altogether monkish164. Farel was dismayed. 'You speak to me of Dennis,' he said, 'but Dennis is a monk from head to foot.'[760] The reformer had as much trouble in putting these sham165 fellow-helpers aside, as in contending with desperate enemies. 'Beware of the tonsure166,' he said to his friends, 'of the tonsure and the tonsured167.'[761] 'We want none of those skimmers[762] of Scripture,' he said, 'who turn to every wind like weathercocks on the steeples; none of those flatterers of princes and magistrates, who wish to please them for their bellies168' sake, or through fear of being banished169: none of those dissolute monks, who seek only to please master or mistress. No, no; none of these mercenaries; for it is to be feared that if we take them to lead the flocks, we shall enter into a more inextricable labyrinth170 than that through which we have passed.'
Not only Geneva but Western Europe required 'a God-fearing pastor,' as Farel said; a doctor who could explain with learning the teachings of Holy Scripture; an evangelist who, with eloquence171 full of life, should convert souls to Christ; a champion who should fight valiantly172 against the doctors of Rome and lead them captive to the truth; and a man of administrative173 capacity who could establish order in the churches of God. The earth had shaken, old buildings had been thrown down. It was requisite174 to erect132 in their place an edifice175
{420}
more conformable with the original design—one with more air, more light, more warmth. Where could the man be found who, gifted with wisdom from God like Solomon, should raise a temple to Him which should manifest his glory? He was sought for everywhere, perseveringly176 yet ineffectually. And yet the man whom God had elected was soon to appear.
点击
收听单词发音
收听单词发音 |
1
Christian
|
|
| adj.基督教徒的；n.基督教徒 | |
参考例句： |
|
|
|
|
2
constraint
|
|
| n.(on)约束，限制；限制(或约束)性的事物 | |
参考例句： |
|
|
|
|
3
constrain
|
|
| vt.限制，约束；克制，抑制 | |
参考例句： |
|
|
|
|
4
mole
|
|
| n.胎块；痣；克分子 | |
参考例句： |
|
|
|
|
5
legitimate
|
|
| adj.合法的，合理的，合乎逻辑的；v.使合法 | |
参考例句： |
|
|
|
|
6
franchises
|
|
| n.（尤指选举议员的）选举权( franchise的名词复数 )；参政权；获特许权的商业机构（或服务）；（公司授予的）特许经销权v.给…以特许权，出售特许权( franchise的第三人称单数 ) | |
参考例句： |
|
|
|
|
7
embarrassment
|
|
| n.尴尬；使人为难的人(事物)；障碍；窘迫 | |
参考例句： |
|
|
|
|
8
sufficiently
|
|
| adv.足够地，充分地 | |
参考例句： |
|
|
|
|
9
dire
|
|
| adj.可怕的，悲惨的，阴惨的，极端的 | |
参考例句： |
|
|
|
|
10
piety
|
|
| n.虔诚，虔敬 | |
参考例句： |
|
|
|
|
11
frail
|
|
| adj.身体虚弱的；易损坏的 | |
参考例句： |
|
|
|
|
12
heralds
|
|
| n.使者( herald的名词复数 )；预报者；预兆；传令官v.预示( herald的第三人称单数 )；宣布（好或重要） | |
参考例句： |
|
|
|
|
13
trumpet
|
|
| n.喇叭，喇叭声；v.吹喇叭，吹嘘 | |
参考例句： |
|
|
|
|
14
obedience
|
|
| n.服从，顺从 | |
参考例句： |
|
|
|
|
15
gambling
|
|
| n.赌博；投机 | |
参考例句： |
|
|
|
|
16
blasphemy
|
|
| n.亵渎，渎神 | |
参考例句： |
|
|
|
|
17
bishop
|
|
| n.主教，（国际象棋）象 | |
参考例句： |
|
|
|
|
18
magistrates
|
|
| 地方法官，治安官( magistrate的名词复数 ) | |
参考例句： |
|
|
|
|
19
absolve
|
|
| v.赦免，解除（责任等） | |
参考例句： |
|
|
|
|
20
worthy
|
|
| adj.(of)值得的，配得上的；有价值的 | |
参考例句： |
|
|
|
|
21
distress
|
|
| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
参考例句： |
|
|
|
|
22
alas
|
|
| int.唉(表示悲伤、忧愁、恐惧等) | |
参考例句： |
|
|
|
|
23
entirely
|
|
| ad.全部地，完整地；完全地，彻底地 | |
参考例句： |
|
|
|
|
24
demurely
|
|
| adv.装成端庄地，认真地 | |
参考例句： |
|
|
|
|
25
tranquillity
|
|
| n. 平静, 安静 | |
参考例句： |
|
|
|
|
26
epoch
|
|
| n.(新)时代；历元 | |
参考例句： |
|
|
|
|
27
labor
|
|
| 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 | |
参考例句： |
|
|
|
|
28
emanating
|
|
| v.从…处传出，传出( emanate的现在分词 )；产生，表现，显示 | |
参考例句： |
|
|
|
|
29
awakening
|
|
| n.觉醒，醒悟 adj.觉醒中的；唤醒的 | |
参考例句： |
|
|
|
|
30
socialists
|
|
| 社会主义者( socialist的名词复数 ) | |
参考例句： |
|
|
|
|
31
immortal
|
|
| adj.不朽的；永生的，不死的；神的 | |
参考例句： |
|
|
|
|
32
preservation
|
|
| n.保护，维护，保存，保留，保持 | |
参考例句： |
|
|
|
|
33
posture
|
|
| n.姿势，姿态，心态，态度；v.作出某种姿势 | |
参考例句： |
|
|
|
|
34
ecclesiastics
|
|
| n.神职者，教会，牧师( ecclesiastic的名词复数 ) | |
参考例句： |
|
|
|
|
|
35
drawn
|
|
| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
参考例句： |
|
|
|
|
36
zealous
|
|
| adj.狂热的，热心的 | |
参考例句： |
|
|
|
|
37
premier
|
|
| adj.首要的；n.总理，首相 | |
参考例句： |
|
|
|
|
38
spoke
|
|
| 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 | |
参考例句： |
|
|
|
|
39
medley
|
|
| n.混合 | |
参考例句： |
|
|
|
|
40
remonstrances
|
|
| n.抱怨，抗议( remonstrance的名词复数 ) | |
参考例句： |
|
|
|
|
41
withdrawn
|
|
| vt.收回；使退出；vi.撤退，退出 | |
参考例句： |
|
|
|
|
42
exasperated
|
|
| adj.恼怒的 | |
参考例句： |
|
|
|
|
43
inquiry
|
|
| n.打听，询问，调查，查问 | |
参考例句： |
|
|
|
|
44
confession
|
|
| n.自白，供认，承认 | |
参考例句： |
|
|
|
|
45
ordinances
|
|
| n.条例，法令( ordinance的名词复数 ) | |
参考例句： |
|
|
|
|
46
exhortation
|
|
| n.劝告，规劝 | |
参考例句： |
|
|
|
|
47
scripture
|
|
| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
参考例句： |
|
|
|
|
48
liberated
|
|
| a.无拘束的，放纵的 | |
参考例句： |
|
|
|
|
49
determined
|
|
| adj.坚定的；有决心的 | |
参考例句： |
|
|
|
|
50
condemned
|
|
| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
参考例句： |
|
|
|
|
51
doctrines
|
|
| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
参考例句： |
|
|
|
|
52
doctrine
|
|
| n.教义；主义；学说 | |
参考例句： |
|
|
|
|
53
retract
|
|
| vt.缩回，撤回收回，取消 | |
参考例句： |
|
|
|
|
54
forth
|
|
| adv.向前；向外，往外 | |
参考例句： |
|
|
|
|
55
displeased
|
|
| a.不快的 | |
参考例句： |
|
|
|
|
56
anarchy
|
|
| n.无政府状态；社会秩序混乱，无秩序 | |
参考例句： |
|
|
|
|
57
corruption
|
|
| n.腐败，堕落，贪污 | |
参考例句： |
|
|
|
|
58
clergy
|
|
| n.[总称]牧师，神职人员 | |
参考例句： |
|
|
|
|
59
monk
|
|
| n.和尚，僧侣，修道士 | |
参考例句： |
|
|
|
|
60
monks
|
|
| n.修道士，僧侣( monk的名词复数 ) | |
参考例句： |
|
|
|
|
61
distinguished
|
|
| adj.卓越的，杰出的，著名的 | |
参考例句： |
|
|
|
|
62
specially
|
|
| adv.特定地；特殊地；明确地 | |
参考例句： |
|
|
|
|
63
emancipation
|
|
| n.（从束缚、支配下）解放 | |
参考例句： |
|
|
|
|
64
admiration
|
|
| n.钦佩，赞美，羡慕 | |
参考例句： |
|
|
|
|
65
austere
|
|
| adj.艰苦的；朴素的，朴实无华的；严峻的 | |
参考例句： |
|
|
|
|
66
aggravated
|
|
| 使恶化( aggravate的过去式和过去分词 )； 使更严重； 激怒； 使恼火 | |
参考例句： |
|
|
|
|
67
intervention
|
|
| n.介入，干涉，干预 | |
参考例句： |
|
|
|
|
68
averse
|
|
| adj.厌恶的；反对的，不乐意的 | |
参考例句： |
|
|
|
|
69
inflicted
|
|
| 把…强加给，使承受，遭受( inflict的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
70
infringed
|
|
| 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） | |
参考例句： |
|
|
|
|
71
insolent
|
|
| adj.傲慢的，无理的 | |
参考例句： |
|
|
|
|
72
haughty
|
|
| adj.傲慢的，高傲的 | |
参考例句： |
|
|
|
|
73
yoke
|
|
| n.轭；支配；v.给...上轭，连接，使成配偶 | |
参考例句： |
|
|
|
|
74
attained
|
|
| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
参考例句： |
|
|
|
|
75
warfare
|
|
| n.战争(状态)；斗争；冲突 | |
参考例句： |
|
|
|
|
76
dominion
|
|
| n.统治，管辖，支配权；领土，版图 | |
参考例句： |
|
|
|
|
77
purely
|
|
| adv.纯粹地，完全地 | |
参考例句： |
|
|
|
|
78
scattered
|
|
| adj.分散的，稀疏的；散步的；疏疏落落的 | |
参考例句： |
|
|
|
|
79
glorify
|
|
| vt.颂扬，赞美，使增光，美化 | |
参考例句： |
|
|
|
|
80
convened
|
|
| 召开( convene的过去式 )； 召集； （为正式会议而）聚集； 集合 | |
参考例句： |
|
|
|
|
81
pastor
|
|
| n.牧师，牧人 | |
参考例句： |
|
|
|
|
82
mare
|
|
| n.母马，母驴 | |
参考例句： |
|
|
|
|
83
jeers
|
|
| n.操纵帆桁下部（使其上下的）索具；嘲讽( jeer的名词复数 )v.嘲笑( jeer的第三人称单数 ) | |
参考例句： |
|
|
|
|
84
disposition
|
|
| n.性情，性格；意向，倾向；排列，部署 | |
参考例句： |
|
|
|
|
85
concord
|
|
| n.和谐；协调 | |
参考例句： |
|
|
|
|
86
furrow
|
|
| n.沟；垄沟；轨迹；车辙；皱纹 | |
参考例句： |
|
|
|
|
87
devotedness
|
|
参考例句： |
|
|
|
|
88
decided
|
|
| adj.决定了的，坚决的；明显的，明确的 | |
参考例句： |
|
|
|
|
89
adversaries
|
|
| n.对手，敌手( adversary的名词复数 ) | |
参考例句： |
|
|
|
|
90
eminent
|
|
| adj.显赫的，杰出的，有名的，优良的 | |
参考例句： |
|
|
|
|
91
opposition
|
|
| n.反对，敌对 | |
参考例句： |
|
|
|
|
92
overthrow
|
|
| v.推翻，打倒，颠覆；n.推翻，瓦解，颠覆 | |
参考例句： |
|
|
|
|
93
unanimity
|
|
| n.全体一致，一致同意 | |
参考例句： |
|
|
|
|
94
juncture
|
|
| n.时刻，关键时刻，紧要关头 | |
参考例句： |
|
|
|
|
95
fervent
|
|
| adj.热的，热烈的，热情的 | |
参考例句： |
|
|
|
|
96
chapel
|
|
| n.小教堂，殡仪馆 | |
参考例句： |
|
|
|
|
97
partisan
|
|
| adj.党派性的；游击队的；n.游击队员；党徒 | |
参考例句： |
|
|
|
|
98
scant
|
|
| adj.不充分的，不足的；v.减缩，限制，忽略 | |
参考例句： |
|
|
|
|
99
rigid
|
|
| adj.严格的，死板的；刚硬的，僵硬的 | |
参考例句： |
|
|
|
|
100
idols
|
|
| 偶像( idol的名词复数 )； 受崇拜的人或物； 受到热爱和崇拜的人或物； 神像 | |
参考例句： |
|
|
|
|
101
Founder
|
|
| n.创始者，缔造者 | |
参考例句： |
|
|
|
|
102
renewal
|
|
| adj.(契约)延期，续订，更新，复活，重来 | |
参考例句： |
|
|
|
|
103
tumults
|
|
| 吵闹( tumult的名词复数 )； 喧哗； 激动的吵闹声； 心烦意乱 | |
参考例句： |
|
|
|
|
|
104
wafted
|
|
| v.吹送，飘送，（使）浮动( waft的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
105
saviour
|
|
| n.拯救者，救星 | |
参考例句： |
|
|
|
|
106
salvation
|
|
| n.（尤指基督）救世，超度，拯救，解困 | |
参考例句： |
|
|
|
|
107
propitious
|
|
| adj.吉利的；顺利的 | |
参考例句： |
|
|
|
|
108
laurels
|
|
| n.桂冠，荣誉 | |
参考例句： |
|
|
|
|
109
liberating
|
|
| 解放，释放( liberate的现在分词 ) | |
参考例句： |
|
|
|
|
110
Christians
|
|
| n.基督教徒( Christian的名词复数 ) | |
参考例句： |
|
|
|
|
111
intrepid
|
|
| adj.无畏的，刚毅的 | |
参考例句： |
|
|
|
|
112
nave
|
|
| n.教堂的中部；本堂 | |
参考例句： |
|
|
|
|
113
whatsoever
|
|
| adv.（用于否定句中以加强语气）任何；pron.无论什么 | |
参考例句： |
|
|
|
|
114
aged
|
|
| adj.年老的，陈年的 | |
参考例句： |
|
|
|
|
115
devout
|
|
| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
参考例句： |
|
|
|
|
116
frivolous
|
|
| adj.轻薄的；轻率的 | |
参考例句： |
|
|
|
|
117
attachment
|
|
| n.附属物，附件；依恋；依附 | |
参考例句： |
|
|
|
|
118
resounded
|
|
| v.（指声音等）回荡于某处( resound的过去式和过去分词 )；产生回响；（指某处）回荡着声音 | |
参考例句： |
|
|
|
|
119
aisles
|
|
| n. (席位间的)通道, 侧廊 | |
参考例句： |
|
|
|
|
120
pious
|
|
| adj.虔诚的；道貌岸然的 | |
参考例句： |
|
|
|
|
121
renounce
|
|
| v.放弃；拒绝承认，宣布与…断绝关系 | |
参考例句： |
|
|
|
|
122
enfranchisement
|
|
| 选举权 | |
参考例句： |
|
|
|
|
123
discordant
|
|
| adj.不调和的 | |
参考例句： |
|
|
|
|
124
fortress
|
|
| n.堡垒，防御工事 | |
参考例句： |
|
|
|
|
125
followers
|
|
| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
参考例句： |
|
|
|
|
126
gorges
|
|
| n.山峡，峡谷( gorge的名词复数 )；咽喉v.（用食物把自己）塞饱，填饱( gorge的第三人称单数 )；作呕 | |
参考例句： |
|
|
|
|
127
fortresses
|
|
| 堡垒，要塞( fortress的名词复数 ) | |
参考例句： |
|
|
|
|
128
stifle
|
|
| vt.使窒息；闷死；扼杀；抑止，阻止 | |
参考例句： |
|
|
|
|
129
thronged
|
|
| v.成群，挤满( throng的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
130
mighty
|
|
| adj.强有力的；巨大的 | |
参考例句： |
|
|
|
|
131
inscription
|
|
| n.（尤指石块上的）刻印文字，铭文，碑文 | |
参考例句： |
|
|
|
|
132
erect
|
|
| n./v.树立，建立，使竖立；adj.直立的，垂直的 | |
参考例句： |
|
|
|
|
133
ERECTED
|
|
| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
参考例句： |
|
|
|
|
134
fixed
|
|
| adj.固定的，不变的，准备好的；(计算机)固定的 | |
参考例句： |
|
|
|
|
135
testimony
|
|
| n.证词；见证，证明 | |
参考例句： |
|
|
|
|
136
faction
|
|
| n.宗派，小集团；派别；派系斗争 | |
参考例句： |
|
|
|
|
137
prodigal
|
|
| adj.浪费的，挥霍的，放荡的 | |
参考例句： |
|
|
|
|
138
compensated
|
|
| 补偿，报酬( compensate的过去式和过去分词 )； 给（某人）赔偿（或赔款） | |
参考例句： |
|
|
|
|
139
stipends
|
|
| n.（尤指牧师的）薪俸( stipend的名词复数 ) | |
参考例句： |
|
|
|
|
|
140
gratitude
|
|
| adj.感激，感谢 | |
参考例句： |
|
|
|
|
141
ignoble
|
|
| adj.不光彩的，卑鄙的；可耻的 | |
参考例句： |
|
|
|
|
142
engendered
|
|
| v.产生（某形势或状况），造成，引起( engender的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
143
meekness
|
|
| n.温顺，柔和 | |
参考例句： |
|
|
|
|
144
warehouse
|
|
| n.仓库；vt.存入仓库 | |
参考例句： |
|
|
|
|
145
commissioners
|
|
| n.专员( commissioner的名词复数 )；长官；委员；政府部门的长官 | |
参考例句： |
|
|
|
|
146
kindly
|
|
| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
参考例句： |
|
|
|
|
147
applied
|
|
| adj.应用的；v.应用，适用 | |
参考例句： |
|
|
|
|
148
scriptures
|
|
| 经文，圣典( scripture的名词复数 )； 经典 | |
参考例句： |
|
|
|
|
149
transformation
|
|
| n.变化；改造；转变 | |
参考例句： |
|
|
|
|
150
brigandage
|
|
| n.抢劫；盗窃；土匪；强盗 | |
参考例句： |
|
|
|
|
151
knights
|
|
| 骑士； （中古时代的）武士( knight的名词复数 )； 骑士； 爵士； （国际象棋中）马 | |
参考例句： |
|
|
|
|
152
valiant
|
|
| adj.勇敢的，英勇的；n.勇士，勇敢的人 | |
参考例句： |
|
|
|
|
153
blessings
|
|
| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
参考例句： |
|
|
|
|
154
nourishment
|
|
| n.食物，营养品；营养情况 | |
参考例句： |
|
|
|
|
155
renovation
|
|
| n.革新，整修 | |
参考例句： |
|
|
|
|
156
humble
|
|
| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
参考例句： |
|
|
|
|
157
pompous
|
|
| adj.傲慢的，自大的；夸大的；豪华的 | |
参考例句： |
|
|
|
|
158
augmenting
|
|
| 使扩张 | |
参考例句： |
|
|
|
|
159
labors
|
|
| v.努力争取(for)( labor的第三人称单数 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
参考例句： |
|
|
|
|
160
incessant
|
|
| adj.不停的，连续的 | |
参考例句： |
|
|
|
|
161
definitive
|
|
| adj.确切的，权威性的；最后的，决定性的 | |
参考例句： |
|
|
|
|
162
peril
|
|
| n.(严重的)危险；危险的事物 | |
参考例句： |
|
|
|
|
163
immoral
|
|
| adj.不道德的，淫荡的，荒淫的，有伤风化的 | |
参考例句： |
|
|
|
|
164
monkish
|
|
| adj.僧侣的，修道士的，禁欲的 | |
参考例句： |
|
|
|
|
165
sham
|
|
| n./adj.假冒(的)，虚伪(的) | |
参考例句： |
|
|
|
|
166
tonsure
|
|
| n.削发；v.剃 | |
参考例句： |
|
|
|
|
167
tonsured
|
|
| v.剃( tonsure的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
168
bellies
|
|
| n.肚子( belly的名词复数 )；腹部；（物体的）圆形或凸起部份；腹部…形的 | |
参考例句： |
|
|
|
|
169
banished
|
|
| v.放逐，驱逐( banish的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
170
labyrinth
|
|
| n.迷宫；难解的事物；迷路 | |
参考例句： |
|
|
|
|
171
eloquence
|
|
| n.雄辩；口才，修辞 | |
参考例句： |
|
|
|
|
172
valiantly
|
|
| adv.勇敢地，英勇地；雄赳赳 | |
参考例句： |
|
|
|
|
173
administrative
|
|
| adj.行政的，管理的 | |
参考例句： |
|
|
|
|
174
requisite
|
|
| adj.需要的，必不可少的；n.必需品 | |
参考例句： |
|
|
|
|
175
edifice
|
|
| n.宏伟的建筑物(如宫殿，教室) | |
参考例句： |
|
|
|
|
176
perseveringly
|
|
| 坚定地 | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |