(Summer, 1536.)
=CALVIN ARRIVES AT GENEVA.=
One evening in the month of July, 1536, a carriage from France arrived at Geneva. A man, still young, alighted from it. He was short, thin, and pale; his beard was black and pointed1, his organization weak,
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and his frame somewhat worn by study; but in his high forehead, lively and severe eyes, regular and expressive2 features, there were indications of a profound spirit, an elevated soul, and an indomitable character. His intention was to 'pass through Geneva hastily, without stopping more than one night in the city.'[841] He was accompanied by a man and woman of about the same age. The three travellers belonged to the same family—two brothers and a sister. The foremost of them, long accustomed to keep himself in the background, desired to pass through Geneva unobserved. He inquired for an inn where he could spend the night: his voice was mild, and his manner attractive. Scarcely a carriage arrived from France without being surrounded by some of the Genevans, or at least by French refugees; for it might bring new fugitives3, obliged to seek a country in which they were free to profess4 the doctrine5 of Christ. A young Frenchman, at that time the friend and disciple6 of the traveller, who had gone to the place where the carriage from France put up, in order to see if it brought anybody whom he knew, recognized the man with the intelligent face, and conducted him to an hotel. The traveller was John Calvin, and his friend was Louis Du Tillet, ex-canon of Angoulême, Calvin's travelling companion during his Italian journey. From Strasburg, whither he had gone to meet Calvin, he had returned to Geneva, no doubt because he thought that the war between Francis I. and Charles V. would compel his friend to make a bend and pass through Bresse and the valley of the Leman. This was actually what happened.
Calvin, who had come to Geneva without a plan and even against his will, having sat down with Du Tillet in his room at the hotel, their conversation naturally turned on the city in which they were, and of which the reformer know but little. He learnt, either from his
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friend or from others subsequently, what he probably knew something about already; namely, that popery had been driven out of it shortly before; that the zeal7, struggles, trials, and evangelical labors9 of William Farel were incessant10; but that affairs were not yet 'put in order in the city;' that there were dangerous divisions, and that Farel was contending almost alone for the triumph of the Gospel. Calvin had long respected Farel as the most zealous11 of evangelists; but it does not appear that they had ever met. Du Tillet could not keep to himself the news of his friend's arrival, and after leaving Calvin, he called on Master William. 'After discovering me, he made my coming known to others,' says Calvin.[842]
=FAREL AND CALVIN.=
Farel, who had read the Christian12 Institutes, had recognized in the author of that work the most eminent13 genius, the most scriptural theologian, and the most eloquent14 writer of the age. The thought that this extraordinary man was in Geneva, and that he could see and hear him, moved and delighted Farel. He went with all haste to the inn and entered into conversation with the youthful theologian. Everything confirmed him in his former opinion. He had long been looking for a servant of God to help him, yet had never thought of Calvin. But now a flash of light shone into his soul, an inward voice said to him: This is the man of God you are seeking. 'At the very moment when I was thinking least about it,' he said, 'the grace of God led me to him.' From that moment there was no hesitation15 or delay. 'Farel, who glowed with a marvellous zeal for promoting the Gospel,' says Calvin, 'made every effort to retain me.'[843]
Would he succeed? Seldom has there been a man
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who, like Calvin, was placed in the influential16 position he was to occupy all his life, not only without his concurrence17 but even against his will. 'Stay with me,' said Farel, 'and help me. There is work to be done in this city.' Calvin replied with astonishment18: 'Excuse me, I cannot stop here more than one night.'—'Why do you seek elsewhere for what is now offered you?' replied Farel; 'why refuse to edify19 the Church of Geneva by your faith, zeal, and knowledge?' The appeal was fruitless: to undertake so great a task seemed to Calvin impossible. 'But Farel, inspired by the spirit of a hero,' says Theodore Beza, 'would not be discouraged.' He pointed out to the stranger that as the Reformation had been miraculously21 established in Geneva, it ought not to be abandoned in a cowardly manner; that if he did not take the part offered to him in this task, the work might probably perish, and he would be the cause of the ruin of the Church.[844] Calvin could not make up his mind; he did not want to bind22 himself to a particular church; he told his new friend that he preferred travelling in search of knowledge, and making himself useful in the places where he chanced to halt. 'Look first at the place in which you are now,' answered Farel; 'popery has been driven out and traditions abolished, and now the doctrine of the Scriptures24 must be taught here.' 'I cannot teach,' exclaimed Calvin; 'on the contrary, I have need to learn. There are special labors for which I wish to reserve myself. This city cannot afford me the leisure that I require.'
He explained his plan. He wanted to go to Strasburg, to Bucer, and Capito, and then putting himself in communication with the other doctors of Germany, to increase his knowledge by continued study. 'Study! leisure! knowledge!' said Farel. 'What! must we never practise? I am sinking under my task; pray help me.' The young doctor had still other reasons.
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His constitution was weak. 'The frail25 state of my health needs rest,' he said.—'Rest!' exclaimed Farel, 'death alone permits the soldiers of Christ to rest from their labors.' Calvin certainly did not mean to do nothing. He would labor8, but each man labors according to the gift he has received: he would defend the Reformation not by his deeds but by words.[845]
The reformer had not yet expressed his whole thought: it was not only the work they asked him to undertake that frightened him, it was also the locality in which he would have to carry it out. He did not feel himself strong enough to bear the combat he would have to engage in. He shrank from appearing before the assemblies of Geneva. The violence, the tumults26, the indomitable temper of the Genevese were much talked of, and they intimidated27 and alarmed him. To this Farel replied, 'that the severer the disease, the stronger the measures to be employed to cure it.' The Genevese storm, it is true; they burst out like a squall of wind in a gale28; but was that a reason for leaving him, Farel, alone to meet these furious tempests? 'I entreat29 you,' said the intrepid30 evangelist, 'to take your share. These matters are harder than death.' The burden was too heavy for his shoulders; he wanted the help of a younger man. But the young man of Noyon was surprised that he should be thought of. 'I am timid and naturally pusillanimous,' he said. 'How can I withstand such roaring waves?'[846] At this Farel could not restrain a feeling of anger and almost of contempt. 'Ought the servants of Jesus Christ to be so delicate,' he exclaimed, 'as to be frightened at warfare31?'[847] This blow touched the young reformer to the heart. He frightened!—he prefer his own ease to the service of the Saviour32! His conscience was troubled and his feelings were violently agitated33.
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But his great humility34 still held him back: he had a deep sentiment of his incapacity for the kind of work they wanted him to undertake. 'I beg of you, in God's name,' he exclaimed, 'to have pity on me! Leave me to serve Him in another way than what you desire.'
=THE IMPRECATION.=
Farel, seeing that neither prayers nor exhortations35 could avail with Calvin, reminded him of a frightful36 example of disobedience similar to his own. 'Jonah, also,' he said, 'wanted to flee from the presence of the Lord, but the Lord cast him into the sea.' The struggle in the young doctor's heart became more keen. He was violently shaken, like an oak assailed38 by the tempest; he bent39 before the blast, and rose up again, but a last gust40, more impetuous than all the others, was shortly about to uproot41 him. The emotion of the elder of the two speakers had gradually increased, in proportion as the young man's had also increased. Farel's heart was hot within him. At that supreme42 moment, feeling as if inspired by the Spirit of God, he raised his hand towards heaven and exclaimed: 'You are thinking only of your tranquillity43, you care for nothing but your studies. Be it so. In the name of Almighty45 God, I declare that if you do not answer to His summons, He will not bless your plans.' Then, perceiving that the critical moment had come, he added an 'alarming adjuration47' to his declaration: he even ventured on an imprecation. Fixing his eyes of fire on the young man, and placing his hands on the head of his victim, he exclaimed in his voice of thunder: 'May God curse your repose48! may God curse your studies, if in such a great necessity as ours you withdraw and refuse to give us help and support!'
At these words, the young doctor, whom Farel had for some time kept on the rack, trembled. He shook in every limb; he felt that Farel's words did not proceed from himself: God was there, the holiness of the presence of Jehovah laid strong hold of his mind; he saw
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Him who is invisible. It appeared to him, he said, 'that the hand of God was stretched down from heaven, that it lay hold of him, and fixed49 him irrevocably to the place he was so impatient to leave.'[848] He could not free himself from that terrible grasp. Like Lot's wife when she looked back on her tranquil44 home, he was rooted to his seat, powerless to move. At last he raised his head and peace returned to his soul; he had yielded, he had sacrificed the studies he loved so well, he had laid his Isaac on the altar, he consented to lose his life to save it. His conscience, now convinced, made him surmount50 every obstacle in order that he might obey. That heart, so faithful and sincere, gave itself, and gave itself for ever. Seeing that what was required of him was God's pleasure, says Farel, he did violence to himself, adding: 'And he did more, and that more promptly51, than any one else could have done.'
=CALVIN'S SUBMISSION52.=
The call of Calvin in Geneva is perhaps, after that of St. Paul, the most remarkable53 to be found in the history of the Church. It was not miraculous20, like that of the Apostle on the road to Damascus; and yet in the chamber54 of that inn, there was the flash of light and the roar as of thunder; the voice which the Lord made to sound in Calvin's heart, terrified him, broke down his obstinacy55, and prostrated57 him as if a thunderbolt from heaven had struck him. His heart had been pierced; he had bowed his head with humility, and almost prostrate56 on the earth he had felt that he could no longer fight against God and kick against the pricks58. At the same time confidence in God filled his soul. He knew that He who made him feel those 'stings'[849] had a sovereign remedy calculated to heal all his wounds. Has not God said, 'Commit thy way unto the Lord, and He shall bring it to pass?' The young man desired no longer to run restive60 like a fiery61 courser, but, 'like a
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docile62 steed, permit himself to be guided peaceably by the hand of his Master.'[850]
From that hour the propagation and defence of truth became the sole passion of his life, and to them he consecrated63 all the powers of his heart. He had still, after this solemn hour, to undergo, as he says, 'great anxiety, sorrow, tears, and distress64.' But his resolution was taken. He belonged to himself no longer, but to God. 'In everything and in every place he would guide himself entirely65 by his obedience37.' He never forgot the fearful adjuration which Farel had employed. He had not set himself (he thought) in the place he occupied, but had been put there by the arm of the Almighty. Hence, whenever he met with obstacles, he called to mind 'the hand stretched down from heaven,' and knowing its sovereign power, he took courage.
The reformer did not, however, stop at Geneva immediately. On leaving France, he had undertaken to accompany one of his relations, named Artois, to Basle. For some days the brethren of Geneva refused to let him go. At last, seeing that Calvin was decided66, they confined themselves to extorting67 from him an engagement to return; after which he started for Basle with his relation. On the road he encountered fresh importunities; the Churches, whom the author of the Christian Institutes saluted68 on his journey, desired to detain him.[851] Whether these entreaties69, on which Calvin had not reckoned before setting out, proceeded from Lausanne, Neuchâtel, Berne, or rather from some other and younger Churches, it is hard to say. At last he arrived at Basle, and having finished his business returned to Geneva, probably in the latter half of the
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month of August. But he had no sooner arrived than his delicate health was shaken; he suffered from a severe cold, and was ill for nine days.
=CALVIN'S VOCATION70.=
When Calvin recovered from his indisposition, he at once set about the work for which he had been detained. As he would have a crowd of hearers—men and women, old and young, Genevese and strangers—the cathedral of St. Pierre was assigned him. It was in that vast building, where the mass had been so often sung, that Calvin was about to inaugurate the reign59 of Holy Scripture23. The gates of St. Pierre's opened; the frail and humble71, but powerful preacher entered the Gothic portal; a numerous crowd made their way with him into the nave72, whose majestic73 grandeur74 seemed to harmonize so well with the new teaching that was about to be heard in it; and soon his voice resounded75 under those time-honored arches.
Calvin, coming after Luther and Farel, was called to complete the work of both. The mighty46 Luther, to whom will always belong the first place in the work of the Reformation, had uttered the words of faith with power; Calvin was to systematize them, and show the imposing76 unity77 of the evangelical doctrine. The impetuous Farel, the most active missionary78 of the epoch79, had detached men from Romish errors, and had united many to Christ, but without combining them; Calvin was to reunite these scattered81 members and constitute the assembly. Possessed82 of an organizing genius, he accomplished83 the task which God had assigned him: he undertook to form a church placed under the direction of the Word of God and the discipline of the Holy Ghost. In his opinion, this ought to be—not, as at Rome, the hierarchical institution of a legal religion; nor, as with the mystics, a vague ideal; nor, as with the rationalists, an intellectual and moral society without religious life. It is said of the Word, which was God, and which was made flesh: In
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Him was life. Life must, therefore, be the essential characteristic of the people that it was to form. Spiritual powers must—so Calvin thought—act in the midst of the flock of Jesus Christ. It was not ideas only that the Lord communicated to His disciples84, but a divine life. 'In the kingdom of Christ,' he said, 'all that we need care for is the new man.'
And this was not a mere85 theory: Calvin must see it put into action. Not content with the reformation of the faith, he will combat that decline of morality which has for so long filled courts, cities, and monasteries86 with disorder87. He will call for the conversion88 of the heart and holiness of life; he will interdict89 luxury, drunkenness, blasphemy90, impurity91, masquerades, and gambling92, which the Roman Church had tolerated.
This strictness of discipline has brought down severe reproaches on the reformer. We must confess that if Calvin did take a false step, it was here. He conceded to man, to the magistrate93, too great a share in the correction of morals and doctrine: in the sixteenth century the intervention94 of the State in the discipline of the Church disturbed the only truly salutary action of the Word of God. Calvin cleansed95 with pure water the gold and silver of the tabernacle, but left on it one spot—the employment of the civil arm. We must not, however, accuse him more than justice permits. He had to suffer from this action of the temporal power much more than he employed it. Since 1532 the Genevese government had set itself in the place of the bishop96. We have seen its orders to preach the Gospel without any admixture of human doctrines97. A little later it organized the grand disputation, demanded by Bernard, and presided over it as judge. Did it not even go so far as to remove from the people of Thiez the excommunication pronounced by the bishop? Elsewhere we have described how in the Swiss cantons, and especially at Zurich and Berne, the magistrates98 did the same. The
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intervention of temporal authority proceeded from the temporal power. The Council of Geneva had no intention of permitting a strange minister, a young man of Noyon, to deprive them of prerogatives99 to which they clung strongly. They claimed the right to regulate almost everything by their decrees—from the highest things, the profession of faith, the regulation of worship, and the government of the church, down to women's dress. Calvin often protested against those pretensions100, and on this point his whole life was one long struggle. Far from blaming the reformer for certain regulations he was obliged to permit, we should praise him for the firmness with which he maintained, more than any other teacher of the sixteenth century, the great principles of the distinction between what is temporal and what is spiritual.[852]
=RESULTS OF HIS TEACHING.=
But he contributed still more forcibly by his direct teaching to scatter80 the seeds of a true and wise liberty among the new generations. Doubtless the sources of modern civilization are manifold. Many men of different vocations101 and genius have labored102 at this great work; but it is just to acknowledge the place that Calvin occupies among them. The purity and force of his morality were the most powerful means of liberating103 men and nations from the abuses which had been everywhere introduced, and from the despotic vexations under which they groaned104. A nation weak in its morals is easily enslaved. But he did more. How great the truths, how important the principles that Calvin has proclaimed! He fearlessly attacked the papacy, by which all liberty is oppressed,[853] and which during so many centuries had kept the human mind in bondage105; and broke the chains which everywhere fettered106 the
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thoughts of man. He boldly asserted 'that there is a very manifest distinction between the spiritual and the political or civil governments.'[854] He did more than this: the aim of his whole life was to restore the supremacy107 of conscience. He endeavored to re-establish the kingdom of God in man, and succeeded in doing so not only with men of genius, but with a great number of obscure persons. These were the men who, resolving to obey God above all things, were able to resist the instruments of the pope, the Valois, Philip II., Alva, and their imitators. While maintaining their liberty as regards faith, those noble disciples of the Gospel—men such as Knox, Marnix de Sainte-Aldegonde, and a multitude of other Christian heroes—learnt to maintain it in earthly matters.[855] Such was the principal gate by which the different liberties have entered the world.
Calvin did not confine himself to theories: he pronounced frankly108 against the despotism of kings and the despotism of the people. He declared that 'if princes usurp109 any portion of God's authority, we must not obey them;'[856] and that if the people indulge in acts of mad violence, we should rather perish than submit to them. 'God has not armed you,' he said, 'that you may resist those who are set over you by Him as governors. You cannot expect He will protect you, if you undertake what He disavows.'[857] Nevertheless Calvin taught men to love such eternal blessings110, and said that it was better to die than to be deprived of them. 'God's honor,'
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he declared, 'is more precious than your life.' And from that hour we see those in the Netherlands and elsewhere, who had learnt at Geneva to maintain freedom of conscience, acquiring such a love for liberty that they claimed it also for the State, sought it for themselves, and endeavored to give it to others. Religious liberty has been, and is still, the mother of every kind of liberty; but in our days we witness a strange sight. Many of those who owe their emancipation111 in great part to Calvin, have lost all recollection of it, and some of them insult the noble champion who made them free.
Still, the establishment of temporal liberty was not the reformer's object: it flows only from his principles, as water from a spring. To proclaim the salvation112 of God, to establish the right of God—these are the things to which he devoted113 his life, and that work he pursued with unalterable firmness. He knows the resistance that men will oppose to him: but that shall not check his march. He will batter114 down ramparts, bridge over chasms115, and unflinchingly trample116 under foot the barriers which he knows are opposed to the glory of God and the welfare of man. Calvin has a correct, penetrating117, and sure eye, and his glance takes in a wide horizon. He resists not only the chief enemy, popery, but generously opposes those who seem to be on his side and pretend to support him: there is no acceptance of persons with him. He discerns manifold and grave errors hidden under the cloak of reform—errors which would destroy from its foundation the edifice118 to whose building, those who teach them, pretend to give their help. Whilst many allow themselves to be surprised, he discovers the small cloud rising from the sea; he sees the skies are about to be darkened and filled with storms, thunder, and rain. At the sight of these tempests he neither bends nor hides his head: on the contrary, he raises it boldly. 'We are called,' he says, 'to difficult battles; but far from
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being astonished and growing timid, we take courage, and commit our own body to the deadly struggle.'
That man had occasioned astonishment at first by his youthful air and the weakness of his constitution; but he had no sooner spoken than he rose in the eyes of all who heard him. He grew taller and taller, he towered above their heads. Every man presaged119 in him one of those mighty intelligences which carry nations with them, gain battles, found empires, discover worlds, reform religion, and transform society.
Calvin teaches in Geneva, he writes to those far beyond its walls. And ere long we see something new forming in the world. A great work had been commenced by the heroic Luther, who had a successor worthy120 of him to complete it. Calvin gives to the Reformation what the pope affirms it does not possess. There is a noise and a shaking, and the dry bones meet together. The breath comes from the four winds, the dead live and stand upon their feet, an exceeding great army. The Church of Christ has reappeared upon earth. From the bosom121 of that little city goes forth122 the word of life. France, Switzerland, the Netherlands, Germany, England, Scotland, and other countries hear it. A century later, that same word, borne by pious123 refugees or faithful missionaries124, shall become the glory and strength of the New World. Later still, it shall visit the most distant isles125 and continents; it shall fill the earth with the knowledge of the Lord, and shall gather together more and more the dispersed126 families of the world round the cross of Christ in a holy and living unity.
=A COUNCIL MINUTE.=
On the 5th of September, 1536, the Council of Geneva ordered these words to be written in their public registers:
'Master William Farel explains that the lecture which that Frenchman had begun at St. Pierre's was necessary; wherefore he prayed that they would consider about retaining
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him and providing for his support. Upon which it was resolved to provide for his maintenance.'
On the 15th of February, 1537, they gave six crowns of the sun, and afterwards a cloth coat, to 'that Frenchman' recently arrived, and whose name it would seem they did not know.[858] Such are the modest notices of the young man in the public records of the city which received him. In a few years that name was sounded all over the world; and in our time a celebrated127 historian—impartial in the question, as he does not belong to the churches of the Reformation—has said: 'In order that French protestantism [we might say "protestantism" in general] should have a character and doctrine, it needed a city to serve as a centre, and a chief to become its organizer. That city was Geneva, and that chief was Calvin.'
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pointed
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fugitives
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profess
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doctrine
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disciple
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zeal
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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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labors
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incessant
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zealous
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Christian
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eminent
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eloquent
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hesitation
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influential
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concurrence
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astonishment
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edify
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miraculous
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miraculously
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scripture
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exhortations
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| v.攻击( assail的过去式和过去分词 )；困扰；质问；毅然应对 | |
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39
bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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40
gust
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| n.阵风，突然一阵（雨、烟等），（感情的）迸发 | |
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41
uproot
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| v.连根拔起，拔除；根除，灭绝；赶出家园，被迫移开 | |
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42
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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43
tranquillity
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| n. 平静, 安静 | |
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44
tranquil
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| adj. 安静的, 宁静的, 稳定的, 不变的 | |
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45
almighty
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| adj.全能的，万能的；很大的，很强的 | |
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46
mighty
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| adj.强有力的；巨大的 | |
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47
adjuration
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| n.祈求，命令 | |
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48
repose
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| v.(使)休息；n.安息 | |
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49
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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50
surmount
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| vt.克服；置于…顶上 | |
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51
promptly
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| adv.及时地，敏捷地 | |
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52
submission
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| n.服从，投降；温顺，谦虚；提出 | |
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53
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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54
chamber
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| n.房间，寝室；会议厅；议院；会所 | |
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55
obstinacy
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| n.顽固；（病痛等）难治 | |
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56
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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57
prostrated
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| v.使俯伏，使拜倒( prostrate的过去式和过去分词 )；（指疾病、天气等）使某人无能为力 | |
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58
pricks
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| 刺痛( prick的名词复数 )； 刺孔； 刺痕； 植物的刺 | |
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59
reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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60
restive
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| adj.不安宁的，不安静的 | |
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61
fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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docile
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| adj.驯服的，易控制的，容易教的 | |
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63
consecrated
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| adj.神圣的，被视为神圣的v.把…奉为神圣，给…祝圣( consecrate的过去式和过去分词 )；奉献 | |
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64
distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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65
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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66
decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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67
extorting
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| v.敲诈( extort的现在分词 )；曲解 | |
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saluted
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| v.欢迎，致敬( salute的过去式和过去分词 )；赞扬，赞颂 | |
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69
entreaties
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| n.恳求，乞求( entreaty的名词复数 ) | |
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70
vocation
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| n.职业，行业 | |
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71
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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72
nave
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| n.教堂的中部；本堂 | |
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73
majestic
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| adj.雄伟的，壮丽的，庄严的，威严的，崇高的 | |
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grandeur
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| n.伟大，崇高，宏伟，庄严，豪华 | |
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resounded
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| v.（指声音等）回荡于某处( resound的过去式和过去分词 )；产生回响；（指某处）回荡着声音 | |
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76
imposing
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| adj.使人难忘的，壮丽的，堂皇的，雄伟的 | |
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unity
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| n.团结，联合，统一；和睦，协调 | |
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78
missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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epoch
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| n.(新)时代；历元 | |
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80
scatter
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| vt.撒，驱散，散开；散布/播；vi.分散，消散 | |
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81
scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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82
possessed
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| adj.疯狂的；拥有的，占有的 | |
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83
accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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84
disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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85
mere
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| adj.纯粹的；仅仅，只不过 | |
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86
monasteries
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| 修道院( monastery的名词复数 ) | |
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87
disorder
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| n.紊乱，混乱；骚动，骚乱；疾病，失调 | |
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88
conversion
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| n.转化，转换，转变 | |
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89
interdict
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| v.限制；禁止；n.正式禁止；禁令 | |
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90
blasphemy
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| n.亵渎，渎神 | |
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91
impurity
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| n.不洁，不纯，杂质 | |
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92
gambling
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| n.赌博；投机 | |
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93
magistrate
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| n.地方行政官，地方法官，治安官 | |
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94
intervention
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| n.介入，干涉，干预 | |
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95
cleansed
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| 弄干净，清洗( cleanse的过去式和过去分词 ) | |
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96
bishop
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| n.主教，（国际象棋）象 | |
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97
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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98
magistrates
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| 地方法官，治安官( magistrate的名词复数 ) | |
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99
prerogatives
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| n.权利( prerogative的名词复数 )；特权；大主教法庭；总督委任组成的法庭 | |
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100
pretensions
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| 自称( pretension的名词复数 )； 自命不凡； 要求； 权力 | |
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101
vocations
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| n.（认为特别适合自己的）职业( vocation的名词复数 )；使命；神召；（认为某种工作或生活方式特别适合自己的）信心 | |
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102
labored
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| adj.吃力的，谨慎的v.努力争取(for)( labor的过去式和过去分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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103
liberating
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| 解放，释放( liberate的现在分词 ) | |
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104
groaned
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| v.呻吟( groan的过去式和过去分词 )；发牢骚；抱怨；受苦 | |
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105
bondage
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| n.奴役，束缚 | |
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106
fettered
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| v.给…上脚镣，束缚( fetter的过去式和过去分词 ) | |
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107
supremacy
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| n.至上；至高权力 | |
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108
frankly
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| adv.坦白地，直率地；坦率地说 | |
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109
usurp
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| vt.篡夺，霸占；vi.篡位 | |
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110
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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111
emancipation
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| n.（从束缚、支配下）解放 | |
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112
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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113
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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114
batter
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| v.接连重击；磨损；n.牛奶面糊；击球员 | |
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115
chasms
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| 裂缝( chasm的名词复数 )； 裂口； 分歧； 差别 | |
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116
trample
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| vt.踩，践踏；无视，伤害，侵犯 | |
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117
penetrating
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| adj.（声音）响亮的，尖锐的adj.（气味）刺激的adj.（思想）敏锐的，有洞察力的 | |
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118
edifice
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| n.宏伟的建筑物(如宫殿，教室) | |
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119
presaged
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| v.预示，预兆( presage的过去式和过去分词 ) | |
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120
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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121
bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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122
forth
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| adv.向前；向外，往外 | |
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123
pious
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| adj.虔诚的；道貌岸然的 | |
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124
missionaries
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| n.传教士( missionary的名词复数 ) | |
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125
isles
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| 岛( isle的名词复数 ) | |
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126
dispersed
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| adj. 被驱散的, 被分散的, 散布的 | |
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127
celebrated
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| adj.有名的，声誉卓著的 | |
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