Chapter 8

MOZLEY'S BAMPTON LECTURES[10]
I

  [10]
  Eight Lectures on Miracles: the Bampton Lectures for 1865. By the
  Rev¹. J.B. Mozley, B.D. The Times, 5th and 6th June 1866.

The way in which the subject of Miracles has been treated, and the place which they have had in our discussions, will remain a characteristic feature of both the religious and philosophical² tendencies of thought among us. Miracles, if they are real things, are the most awful and august of realities. But, from various causes, one of which, perhaps, is the very word itself, and the way in which it binds³ into one vague and technical generality a number of most heterogeneous⁴ instances, miracles have lost much of their power to interest those who have thought most in sympathy with their generation. They have been summarily and loosely put aside, sometimes avowedly⁵, more often still by implication. Even by those who accepted and maintained them, they have often been touched uncertainly and formally, as if people thought that they were doing a duty, but would like much better to talk about other things which really attracted and filled their minds. In the long course of theological war for the last two centuries, it is hardly too much to say that miracles, as a subject for discussion, have been degraded and worn down from their original significance; vulgarised by passing through the handling of not the highest order of controversialists, who battered⁸ and defaced what they bandied about in argument, which was often ingenious and acute, and often mere⁹ verbal sophistry¹⁰, but which, in any case, seldom rose to the true height of the question. Used either as instruments of proof or as fair game for attack, they suffered in the common and popular feeling about them. Taken in a lump, and with little realising of all that they were and implied, they furnished a cheap and tempting¹¹ material for "short and easy methods" on one side, and on the other side, as it is obvious, a mark for just as easy and tempting objections. They became trite¹². People got tired of hearing of them, and shy of urging them, and dwelt in preference on other grounds of argument. The more serious feeling and the more profound and original thought of the last half century no longer seemed to give them the value and importance which they had; on both sides a disposition¹³ was to be traced to turn aside from them. The deeper religion and the deeper and more enterprising science of the day combined to lower them from their old evidential place. The one threw the moral stress on moral grounds of belief, and seemed inclined to undervalue external proofs. The other more and more yielded to its repugnance¹⁴ to admit the interruption of natural law, and became more and more disinclined even to discuss the supernatural; and, curiously¹⁵ enough, along with this there was in one remarkable¹⁶ school of religious philosophy an increased readiness to believe in miracles as such, without apparently¹⁷ caring much for them as proofs. Of late, indeed, things have taken a different turn. The critical importance of miracles, after for a time having fallen out of prominence¹⁸ behind other questions, has once more made itself felt. Recent controversy¹⁹ has forced them again on men's thoughts, and has made us see that, whether they are accepted or denied, it is idle to ignore them. They mean too much to be evaded²⁰. Like all powerful arguments they cut two ways, and of all powerful arguments they are the most clearly two-edged. However we may limit their range, some will remain which we must face; which, according to what is settled about them, either that they are true or not true, will entirely²¹ change all that we think of religion. Writers on all sides have begun to be sensible that a decisive point requires their attention, and that its having suffered from an old-fashioned way of handling is no reason why it should not on its own merits engage afresh the interest of serious men, to whom it is certainly of consequence.

The renewed attention of theological writers to the subject of miracles as an element of proof has led to some important discussions upon it, showing in their treatment of a well-worn inquiry²² that a change in the way of conducting it had become necessary. Of these productions we may place Mr. Mozley's Bampton Lectures for last year among the most original and powerful. They are an example, and a very fine one, of a mode of theological writing which is characteristic of the Church of England, and almost peculiar²³ to it. The distinguishing features of it are a combination of intense seriousness with a self-restrained, severe calmness, and of very vigorous and wide-ranging reasoning on the realities of the case with the least amount of care about artificial symmetry or scholastic²⁴ completeness. Admirers of the Roman style call it cold, indefinite, wanting in dogmatic coherence²⁵, comprehensiveness, and grandeur²⁶. Admirers of the German style find little to praise in a cautious bit-by-bit method, content with the tests which have most affinity²⁷ with common sense, incredulous of exhaustive theories, leaving a large margin²⁸ for the unaccountable or the unexplained. But it has its merits, one of them being that, dealing²⁹ very solidly and very acutely with large and real matters of experience, the interest of such writings endures as the starting-point and foundation for future work. Butler out of England is hardly known, certainly he is not much valued either as a divine or a philosopher; but in England, though we criticise³⁰ him freely, it will be a long time before he is out of date. Mr. Mozley's book belongs to that class of writings of which Butler may be taken as the type. It is strong, genuine argument about difficult matters, fairly facing what is difficult, fairly trying to grapple, not with what appears the gist³¹ and strong point of a question, but with what really and at bottom is the knot of it. It is a book the reasoning of which may not satisfy every one; but it is a book in which there is nothing plausible³², nothing put in to escape the trouble of thinking out what really comes across the writer's path. This will not recommend it to readers who themselves are not fond of trouble; a book of hard thinking cannot be a book of easy reading; nor is it a book for people to go to who only want available arguments, or to see a question apparently settled in a convenient way. But we think it is a book for people who wish to see a great subject handled on a scale which befits it and with a perception of its real elements. It is a book which will have attractions for those who like to see a powerful mind applying itself without shrinking or holding back, without trick or reserve or show of any kind, as a wrestler³³ closes body to body with his antagonist³⁴, to the strength of an adverse³⁵ and powerful argument. A stern self-constraint excludes everything exclamatory, all glimpses and disclosures of what merely affects the writer, all advantages from an appeal, disguised and indirect perhaps, to the opinion of his own side. But though the work is not rhetorical, it is not the less eloquent³⁶; but it is eloquence³⁷ arising from a keen insight at once into what is real and what is great, and from a singular power of luminous³⁸, noble, and expressive³⁹ statement. There is no excitement about its close subtle trains of reasoning; and there is no affectation,—and therefore no affectation of impartiality⁴⁰. The writer has his conclusions, and he does not pretend to hold a balance between them and their opposites. But in the presence of such a subject he never loses sight of its greatness, its difficulty, its eventfulness; and these thoughts make him throughout his undertaking⁴¹ circumspect⁴³, considerate, and calm.

The point of view from which the subject of miracles is looked at in these Lectures is thus stated in the preface. It is plain that two great questions arise—first, Are miracles possible? next, If they are, can any in fact be proved? These two branches of the inquiry involve different classes of considerations. The first is purely⁴⁴ philosophical, and stops the inquiry at once if it can be settled in the negative. The other calls in also the aid of history and criticism. Both questions have been followed out of late with great keenness and interest, but it is the first which at present assumes an importance which it never had before, with its tremendous negative answer, revolutionising not only the past, but the whole future of mankind; and it is to the first that Mr. Mozley's work is mainly addressed.

The difficulty which attaches to miracles in the period of thought through which we are now passing is one which is concerned not with their evidence, but with their intrinsic credibility. There has arisen in a certain class of minds an apparent perception of the impossibility of suspensions of physical law. This is one peculiarity⁴⁵ of the time; another is a disposition to maintain the disbelief of miracles upon a religious basis, and in a connection with a declared belief in the Christian⁴⁶ revelation.

The following Lectures, therefore, are addressed mainly to the fundamental question of the credibility of Miracles, their use and the evidences of them being only touched on subordinately and collaterally⁴⁷. It was thought that such an aim, though in itself a narrow and confined one, was most adapted to the particular need of the day.

As Mr. Mozley says, various points essential to the whole argument, such as testimony⁴⁸, and the criterion between true and false miracles, are touched upon; but what is characteristic of the work is the way in which it deals with the antecedent objection to the possibility and credibility of miracles. It is on this part of the subject that the writer strikes out a line for himself, and puts forth⁴⁹ his strength. His argument may be described generally as a plea for reason against imagination and the broad impressions of custom. Experience, such experience as we have of the world and human life, has, in all ages, been really the mould of human thought, and with large exceptions, the main unconscious guide and controller of human belief; and in our own times it has been formally and scientifically recognised as such, and made the exclusive foundation of all possible philosophy. A philosophy of mere experience is not tolerant of miracles; its doctrines⁵⁰ exclude them; but, what is of even greater force than its doctrines, the subtle and penetrating⁵² atmosphere of feeling and intellectual habits which accompanies it is essentially⁵³ uncongenial and hostile to them. It is against the undue⁵⁵ influence of such results of experience—an influence openly acting⁵⁶ in distinct ideas and arguments, but of which the greater portion operates blindly, insensibly, and out of sight—that Mr. Mozley makes a stand on behalf of reason, to which it belongs in the last resort to judge of the lessons of experience. Reason, as it cannot create experience, so it cannot take its place and be its substitute; but what reason can do is to say within what limits experience is paramount⁵⁷ as a teacher; and reason abdicates⁵⁸ its functions if it declines to do so, for it was given us to work upon and turn to account the unmeaning and brute⁵⁹ materials which experience gives us in the rough. The antecedent objection against miracles is, he says, one of experience, but not one of reason. And experience, flowing over its boundaries tyrannically and effacing⁶⁰ its limits, is as dangerous to truth and knowledge as reason once was, when it owned no check in nature, and used no test but itself.

Mr. Mozley begins by stating clearly the necessity for coming to a decision on the question of miracles. It cannot remain one of the open questions, at least of religion. There is, as has been said, a disposition to pass by it, and to construct a religion without miracles. The thing is conceivable. We can take what are as a matter of fact the moral results of Christianity, and of that singular power with which it has presided over the improvement of mankind, and alloying and qualifying them with other elements, not on the face of the matter its products, yet in many cases indirectly⁶¹ connected with its working, form something which we may acknowledge as a rule of life, and which may satisfy our inextinguishable longings⁶² after the unseen and eternal. It is true that such a religion presupposes Christianity, to which it owes its best and noblest features, and that, as far as we can see, it is inconceivable if Christianity had not first been. Still, we may say that alchemy preceded chemistry, and was not the more true for being the step to what is true. But what we cannot say of such a religion is that it takes the place of Christianity, and is such a religion as Christianity has been and claims to be. There must ever be all the difference in the world between a religion which is or professes⁶⁵ to be a revelation, and one which cannot be called such. For a revelation is a direct work and message of God; but that which is the result of a process and progress of rinding out the truth by the experience of ages, or of correcting mistakes, laying aside superstitions⁶⁶ and gradually reducing the gross mass of belief to its essential truth, is simply on a level with all other human knowledge, and, as it is about the unseen, can never be verified. If there has been no revelation, there may be religious hopes and misgivings⁶⁷, religious ideas or dreams, religious anticipations⁶⁸ and trust; but the truth is, there cannot be a religion in the world. Much less can there be any such thing as Christianity. It is only when we look at it vaguely⁷⁰ in outline, without having before our mind what it is in fact and in detail, that we can allow ourselves to think so. There is no transmuting⁷¹ its refractory⁷² elements into something which is not itself; and it is nothing if it is not primarily a direct message from God. Limit as we may the manner of this communication, still there remains⁷³ what makes it different from all other human possessions of truth, that it was a direct message. And that, to whatever extent, involves all that is involved in the idea of miracles. It is, as Mr. Mozley says, inconceivable without miracles.

If, then, a person of evident integrity and loftiness of character rose into notice in a particular country and community eighteen centuries ago, who made these communications about himself—that he had existed before his natural birth, from all eternity⁷⁴, and before the world was, in a state of glory with God; that he was the only-begotten Son of God; that the world itself had been made by him; that he had, however, come down from heaven and assumed the form and nature of man for a particular purpose—viz. to be the Lamb of God that taketh away the sins of the world; that he thus stood in a mysterious and supernatural relation to the whole of mankind; that through him alone mankind had access to God; that he was the head of an invisible kingdom, into which he should gather all the generations of righteous men who had lived in the world; that on his departure from hence he should return to heaven to prepare mansions⁷⁵ there for them; and, lastly, that he should descend⁷⁶ again at the end of the world to judge the whole human race, on which occasion all that were in their graves should hear his voice and come forth, they that had done good unto the resurrection of life, and they that had done evil unto the resurrection of damnation,—if this person made these assertions about himself, and all that was done was to make the assertions, what would be the inevitable⁷⁷ conclusion of sober reason respecting that person? The necessary conclusion of sober reason respecting that person would be that he was disordered in his understanding. What other decision could we come to when a man, looking like one of ourselves, and only exemplifying in his life and circumstances the ordinary course of nature, said this about himself, but that when reason had lost its balance a dream of extraordinary and unearthly grandeur might be the result? By no rational being could a just and benevolent⁷⁸ life be accepted as proof of such astonishing announcements. Miracles are the necessary complement⁷⁹ then of the truth of such announcements, which without them are purposeless and abortive⁸⁰, the unfinished fragments of a design which is nothing unless it is the whole. They are necessary to the justification⁸¹ of such announcements, which, indeed, unless they are supernatural truths, are the wildest delusions⁸². The matter and its guarantee are the two parts of a revelation, the absence of either of which neutralises and undoes⁸³ it.

A revelation, in any sense in which it is more than merely a result of the natural progress of the human mind and the gradual clearing up of mistakes, cannot in the nature of things be without miracles, because it is not merely a discovery of ideas and rules of life, but of facts undiscoverable without it. It involves constituent⁸⁴ miracles, to use De Quincey's phrase, as part of its substance, and could not claim a bearing without evidential or polemic⁸⁵ ones. No other portion or form of proof, however it may approve itself to the ideas of particular periods or minds, can really make up for this. The alleged⁸⁶ sinlessness of the Teacher, the internal evidence from adaptation to human nature, the historical argument of the development of Christendom, are, as Mr. Mozley points out, by themselves inadequate⁸⁷, without that further guarantee which is contained in miracles, to prove the Divine origin of a religion. The tendency has been of late to fall back on these attractive parts of the argument, which admit of such varied⁸⁸ handling and expression, and come home so naturally to the feelings of an age so busy and so keen in pursuing the secrets of human character, and so fascinated with its unfolding wonders. But take any of them, the argument from results, for instance, perhaps the most powerful of them all. "We cannot," as Mr. Mozley says, "rest too much upon it, so long as we do not charge it with more of the burden of proof than it is in its own nature equal to—viz. the whole. But that it cannot bear." The hard, inevitable question remains at the end, for the most attenuated⁸⁹ belief in Christianity as a religion from God—what is the ultimate link which connects it directly with God? The readiness with which we throw ourselves on more congenial topics of proof does not show that, even to our own minds, these proofs could suffice by themselves, miracles being really taken away. The whole power of a complex argument and the reasons why it tells do not always appear on its face. It does not depend merely on what it states, but also on unexpressed, unanalysed, perhaps unrealised grounds, the real force of which would at once start forth if they were taken away. We are told of the obscure rays of the spectrum⁹⁰, rays which have their proof and their effect, only not the same proof and effect as the visible ones which they accompany; and the background and latent suppositions of a great argument are as essential to it as its more prominent and elaborate constructions. And they show their importance sometimes in a remarkable and embarrassing way, when, after a long debate, their presence at the bottom of everything, unnoticed and perhaps unallowed for, is at length disclosed by some obvious and decisive question, which some person had been too careless to think of, and another too shy to ask. We may not care to obtrude⁹¹ miracles; but take them away, and see what becomes of the argument for Christianity.

It must be remembered that when this part of Christian evidence comes so forcibly home to us, and creates that inward assurance which it does, it does this in connection with the proof of miracles in the background, which though it may not for the time be brought into actual view, is still known to be there, and to be ready for use upon being wanted. The indirect proof from results has the greater force, and carries with it the deeper persuasion⁹², because it is additional and auxiliary⁹³ to the direct proof behind it, upon which it leans all the time, though we may not distinctly notice and estimate this advantage. Were the evidence of moral result to be taken rigidly⁹⁵ alone as the one single guarantee for a Divine revelation, it would then be seen that we had calculated its single strength too highly. If there is a species of evidence which is directly appropriate to the thing believed, we cannot suppose, on the strength of the indirect evidence we possess, that we can do without the direct. But miracles are the direct credentials⁹⁷ of a revelation; the visible supernatural is the appropriate witness to the invisible supernatural—that proof which goes straight to the point, and, a token being wanted of a Divine communication, is that token. We cannot, therefore, dispense⁹⁸ with this evidence. The position that the revelation proves the miracles, and not the miracles the revelation, admits of a good qualified⁹⁹ meaning; but, taken literally¹⁰⁰, it is a double offence against the rule that things are properly proved by the proper proof of them; for a supernatural fact is the proper proof of a supernatural doctrine⁵¹, while a supernatural doctrine, on the other hand, is certainly not the proper proof of a supernatural fact.

So that, whatever comes of the inquiry, miracles and revelation must go together. There is no separating them. Christianity may claim in them the one decisive proof that could be given of its Divine origin and the truth of its creed¹⁰¹; but, at any rate, it must ever be responsible for them.

But suppose a person to say, and to say with truth, that his own individual faith does not rest upon miracles, is he, therefore, released from the defence of miracles? Is the question of their truth or falsehood an irrelevant¹⁰² one to him? Is his faith secure if they are disproved? By no means; if miracles were, although only at the commencement, necessary to Christianity, and were actually wrought¹⁰³, and therefore form part of the Gospel record and are bound up with the Gospel scheme and doctrines, this part of the structure cannot be abandoned without the sacrifice of the other too. To shake the authority of one-half of this body of statement is to shake the authority of the whole. Whether or not the individual makes use of them for the support of his own faith, the miracles are there; and if they are there they must be there either as true miracles or as false ones. If he does not avail himself of their evidence, his belief is still affected¹⁰⁴ by their refutation. Accepting, as he does, the supernatural truths of Christianity and its miracles upon the same report from the same witnesses, upon the authority of the same documents, he cannot help having at any rate this negative interest in them. For if those witnesses and documents deceive us with regard to the miracles, how can we trust them with regard to the doctrines? If they are wrong upon the evidences of a revelation, how can we depend upon their being right as to the nature of that revelation? If their account of visible facts is to be received with an explanation, is not their account of doctrines liable to a like explanation? Revelation, then, even if it does not need the truth of miracles for the benefit of their proof, still requires it in order not to be crushed under the weight of their falsehood…. Thus miracles and the supernatural contents of Christianity must stand or fall together. These two questions—the nature of the revelation, and the evidence of the revelation—cannot be disjoined. Christianity as a dispensation undiscoverable by human reason, and Christianity as a dispensation authenticated¹⁰⁵ by miracles—these two are in necessary combination. If any do not include the supernatural character of Christianity in their definition of it, regarding the former only as one interpretation¹⁰⁶ of it or one particular traditional form of it, which is separable from the essence—for Christianity as thus defined the support of miracles is not wanted, because the moral truths are their own evidence. But Christianity cannot be maintained as a revelation undiscoverable by human reason, a revelation of a supernatural scheme for man's salvation¹⁰⁷, without the evidence of miracles.

The question of miracles, then, of the supernatural disclosed in the world of nature, is the vital point for everything that calls itself Christianity. It may be forgotten or disguised; but it is vain to keep it back and put it out of sight. It must be answered; and if we settle it that miracles are incredible, it is idle to waste our time about accommodations with Christianity, or reconstitutions of it. Let us be thankful for what it has done for the world; but let us put it away, both name and thing. It is an attempt after what is in the nature of things impossible to man—a revealed religion, authenticated by God. The shape which this negative answer takes is, as Mr. Mozley points out, much more definite now than it ever was. Miracles were formerly¹⁰⁸ assailed¹⁰⁹ and disbelieved on mixed and often confused grounds; from alleged defect of evidence, from their strangeness, or because they would be laughed at. Foes¹¹⁰ and defenders¹¹¹ looked at them from the outside and in the gross; and perhaps some of those who defended them most keenly had a very imperfect sense of what they really were. The difficulty of accepting them now arises not mainly from want of external evidence, but from having more keenly realised what it is to believe a miracle. As Mr. Mozley says—

How is it that sometimes when the same facts and truths have been before men all their lives, and produced but one impression, a moment comes when they look different from what they did? Some minds may abandon, while others retain, their fundamental position with respect to those facts and truths, but to both they look stranger; they excite a certain surprise which they did not once do. The reasons of this change then it is not always easy for the persons themselves to trace, but of the result they are conscious; and in some this result is a change of belief.

An inward process of this kind has been going on recently in many minds on the subject of miracles; and in some with the latter result. When it came to the question—which every one must sooner or later put to himself on this subject—Did these things really take place? Are they matters of fact?—they have appeared to themselves to be brought to a standstill, and to be obliged to own an inner refusal of their whole reason to admit them among the actual events of the past. This strong repugnance seemed to be the witness of its own truth, to be accompanied by a clear and vivid light, to be a law to the understanding, and to rule without appeal the question of fact…. But when the reality of the past is once apprehended¹¹² and embraced, then the miraculous¹¹³ occurrences in it are realised too; being realised they excite surprise, and surprise, when it comes in, takes two directions—it either makes belief more real, or it destroys belief. There is an element of doubt in surprise; for this emotion arises because an event is strange, and an event is strange because it goes counter to and jars with presumption¹¹⁴. Shall surprise, then, give life to belief or stimulus¹¹⁵ to doubt? The road of belief and unbelief in the history of some minds thus partly lies over common ground; the two go part of their journey together; they have a common perception in the insight into the real astonishing nature of the facts with which they deal. The majority of mankind, perhaps, owe their belief rather to the outward influence of custom and education than to any strong principle of faith within; and it is to be feared that many, if they came to perceive how wonderful what they believed was, would not find their belief so easy and so matter-of-course a thing as they appear to find it. Custom throws a film over the great facts of religion, and interposes a veil between the mind and truth, which, by preventing wonder, intercepts¹¹⁶ doubt too, and at the same time excludes from deep belief and protects from disbelief. But deeper faith and disbelief throw off in common the dependence¹¹⁷ on mere custom, draw aside the interposing veil, place themselves face to face with the contents of the past, and expose themselves alike to the ordeal¹¹⁸ of wonder.

It is evident that the effect which the visible order of nature has upon some minds is, that as soon as they realise what a miracle is, they are stopped by what appears to them a simple sense of its impossibility. So long as they only believe by habit and education, they accept a miracle without difficulty, because they do not realise it as an event which actually took place in the world; the alteration¹¹⁹ of the face of the world, and the whole growth of intervening history, throw the miracles of the Gospel into a remote perspective in which they are rather seen as a picture than real occurrences. But as soon as they see that, if these miracles are true, they once really happened, what they feel then is the apparent sense of their impossibility. It is not a question of evidence with them: when they realise, e.g., that our Lord's resurrection, if true, was a visible fact or occurrence, they have the seeming certain perception that it is an impossible occurrence. "I cannot," a person says to himself in effect, "tear myself from the type of experience and join myself to another. I cannot quit order and law for what is eccentric. There is a repulsion between such facts and my belief as strong as that between physical substances. In the mere effort to conceive these amazing scenes as real ones, I fall back upon myself and upon that type of reality which the order of nature has impressed upon me."

The antagonism¹²⁰ to the idea of miracles has grown stronger and more definite with the enlarged and more widely-spread conception of invariable natural law, and also, as Mr. Mozley points out, with that increased power in our time of realising the past, which is not the peculiarity of individual writers, but is "part of the thought of the time." But though it has been quickened and sharpened by these influences, it rests ultimately on that sense which all men have in common of the customary and regular in their experience of the world. The world, which we all know, stands alone, cut off from any other; and a miracle is an intrusion, "an interpolation of one order of things into another, confounding two systems which are perfectly¹²¹ distinct." The broad, deep resistance to it which is awakened¹²² in the mind when we look abroad on the face of nature is expressed in Emerson's phrase—"A miracle is a monster. It is not one with the blowing clouds or the falling rain." Who can dispute it? Yet the rejoinder is obvious, and has often been given—that neither is man. Man, who looks at nature and thinks and feels about its unconscious unfeeling order; man, with his temptations, his glory, and his shame, his heights of goodness, and depths of infamy¹²³, is not one with those innocent and soulless forces so sternly immutable—"the blowing clouds and falling rain." The two awful phenomena¹²⁴ which Kant said struck him dumb—the starry¹²⁵ heavens, and right and wrong—are vainly to be reduced to the same order of things. Nothing can be stranger than the contrast between the rigid⁹⁴, inevitable sequences of nature, apparently so elastic¹²⁶ only because not yet perfectly comprehended, and the consciousness of man in the midst of it. Nothing can be stranger than the juxtaposition¹²⁷ of physical law and man's sense of responsibility and choice. Man is an "insertion," an "interpolation in the physical system"; he is "insulated as an anomaly in the midst of matter and material law." Mr. Mozley's words are striking:—

The first appearance, then, of man in nature was the appearance of a new being in nature; and this fact was relatively¹²⁸ to the then order of things miraculous; no more physical account can be given of it than could be given of a resurrection to life now. What more entirely new and eccentric fact, indeed, can be imagined than a human soul first rising up amidst an animal and vegetable world? Mere consciousness—was not that of itself a new world within the old one? Mere knowledge—that nature herself became known to a being within herself, was not that the same? Certainly man was not all at once the skilled interpreter of nature, and yet there is some interpretation of nature to which man as such is equal in some degree. He derives¹²⁹ an impression from the sight of nature which an animal does not derive¹³⁰; for though the material spectacle is imprinted¹³¹ on its retina, as it is on man's, it does not see what man sees. The sun rose, then, and the sun descended¹³², the stars looked down upon the earth, the mountains climbed to heaven, the cliffs stood upon the shore, the same as now, countless¹³³ ages before a single being existed who saw it. The counterpart of this whole scene was wanting—the understanding mind; that mirror in which the whole was to be reflected; and when this arose it was a new birth for creation itself, that it became known,—an image in the mind of a conscious being. But even consciousness and knowledge were a less strange and miraculous introduction into the world than conscience.

Thus wholly mysterious in his entrance into this scene, man is now an insulation¹³⁴ in it; he came in by no physical law, and his freewill is in utter contrast to that law. What can be more incomprehensible, more heterogeneous, a more ghostly resident in nature, than the sense of right and wrong? What is it? Whence is it? The obligation of man to sacrifice himself for right is a truth which springs out of an abyss, the mere attempt to look down into which confuses the reason. Such is the juxtaposition of mysterious and physical contents in the same system. Man is alone, then, in nature: he alone of all the creatures communes with a Being out of nature; and he divides himself from all other physical life by prophesying¹³⁵, in the face of universal visible decay, his own immortality¹³⁷.

And till this anomaly has been removed—that is, till the last trace of what is moral in man has disappeared under the analysis of science, and what ought to be is resolved into a mere aspect of what is, this deep exception to the dominion¹³⁸ of physical law remains as prominent and undeniable as physical law itself.

It is, indeed, avowed⁶ by those who reduce man in nature, that upon the admission of free-will, the objection to the miraculous is over, and that it is absurd to allow exception to law in man, and reject it in nature.

But the broad, popular sense of natural order, and the instinctive¹³⁹ and common repugnance to a palpable violation¹⁴⁰ of it, have been forged and refined into the philosophical objection to miracles. Two great thinkers of past generations, two of the keenest and clearest intellects which have appeared since the Reformation, laid the foundations of it long ago. Spinoza urged the uselessness of miracles, and Hume their incredibility, with a guarded subtlety¹⁴¹ and longsighted refinement¹⁴² of statement which made them in advance of their age except with a few. But their reflections have fallen in with a more advanced stage of thought and a taste for increased precision and exactness, and they are beginning to bear their fruit. The great and telling objection to miracles is getting to be, not their want of evidence, but, prior to all question of evidence, the supposed impossibility of fitting them in with a scientific view of nature. Reason, looking at nature and experience, is said to raise an antecedent obstacle to them which no alleged proof of fact can get over. They cannot be, because they are so unlike to everything else in the world, even of the strangest kind, in this point—in avowedly breaking the order of nature. And reason cannot be admitted to take cognizance of their claims and to consider their character, their purpose, their results, their credentials, because the mere supposition of them violates the fundamental conception and condition of science, absolute and invariable law, as well as that common-sense persuasion which everybody has, whether philosopher or not, of the uniformity of the order of the world.
II

To make room for reason to come in and pronounce upon miracles on their own merits—to clear the ground for the consideration of their actual claims by disposing of the antecedent objection of impossibility, is Mr. Mozley's main object.

Whatever difficulty there is in believing in miracles in general arises from the circumstance that they are in contradiction to or unlike the order of nature. To estimate the force of this difficulty, then, we must first understand what kind of belief it is which we have in the order of nature; for the weight of the objection to the miraculous must depend on the nature of the belief to which the miraculous is opposed.

His examination of the alleged impossibility of miracles may be described as a very subtle turning the tables on Hume and the empirical philosophy. For when it is said that it is contrary to reason to believe in a suspension of the order of nature, he asks on what ground do we believe in the order of nature; and Hume himself supplies the answer. There is nothing of which we have a firmer persuasion. It is the basis of human life and knowledge. We assume at each step, without a doubt, that the future will be like the past. But why? Hume has carefully examined the question, and can find no answer, except the fact that we do assume it. "I apprehend," says Mr. Mozley, accepting Hume's view of the nature of probability, "that when we examine the different reasons which may be assigned for this connection, i.e. for the belief that the future will be like the past, they all come at last to be mere statements of the belief itself, and not reasons to account for it."

Let us imagine the occurrence of a particular physical phenomenon for the first time. Upon that single occurrence we should have but the very faintest expectation of another. If it did occur again once or twice, so far from counting on another recurrence¹⁴³, a cessation would come as the more natural event to us. But let it occur a hundred times, and we should feel no hesitation¹⁴⁴ in inviting¹⁴⁵ persons from a distance to see it; and if it occurred every day for years, its recurrence would then be a certainty to us, its cessation a marvel¹⁴⁶. But what has taken place in the interim¹⁴⁷ to produce this total change in our belief? From the mere repetition do we know anything more about its cause? No. Then what have we got besides the past repetition itself? Nothing. Why, then, are we so certain of its future repetition? All we can say is that the known casts its shadow before; we project into unborn time the existing types, and the secret skill of nature intercepts the darkness of the future by ever suspending before our eyes, as it were in a mirror, a reflection of the past. We really look at a blank before us, but the mind, full of the scene behind, sees it again in front….

What ground of reason, then, can we assign for our expectation that any part of the course of nature will the next moment be like what it has been up to this moment, i.e. for our belief in the uniformity of nature? None. No demonstrative reason can be given, for the contrary to the recurrence of a fact of nature is no contradiction. No probable reason can be given, for all probable reasoning respecting the course of nature is founded upon this presumption of likeness¹⁴⁸, and therefore cannot be the foundation of it. No reason can be given for this belief. It is without a reason. It rests upon no rational ground and can be traced to no rational principle. Everything connected with human life depends upon this belief, every practical plan or purpose that we form implies it, every provision we make for the future, every safeguard and caution we employ against it, all calculation, all adjustment of means to ends, supposes this belief; it is this principle alone which renders our experience of the slightest use to us, and without it there would be, so far as we are concerned, no order of nature and no laws of nature; and yet this belief has no more producible reason for it than a speculation¹⁴⁹ of fancy. A natural fact has been repeated; it will be repeated:—I am conscious of utter darkness when I try to see why one of these follows from the other: I not only see no reason, but I perceive that I see none, though I can no more help the expectation than I can stop the circulation of my blood. There is a premiss, and there is a conclusion, but there is a total want of connection between the two. The inference, then, from the one of these to the other rests upon no ground of the understanding; by no search or analysis, however subtle or minute, can we extract from any corner of the human mind and intelligence, however remote, the very faintest reason for it.

Hume, who had urged with great force that miracles were contrary to that probability which is created by experience, had also said that this probability had no producible ground in reason; that, universal, unfailing, indispensable as it was to the course of human life, it was but an instinct which defied analysis, a process of thought and inference for which he vainly sought the rational steps. There is no absurdity¹⁵⁰, though the greatest impossibility, in supposing this order to stop to-morrow; and, if the world ends at all, its end will be in an increasing degree improbable up to the very last moment. But, if this whole ground of belief is in its own nature avowedly instinctive and independent of reason, what right has it to raise up a bar of intellectual necessity, and to shut out reason from entertaining the question of miracles? They may have grounds which appeal to reason; and an unintelligent instinct forbids reason from fairly considering what they are. Reason cannot get beyond the actual fact of the present state of things for believing in the order of nature; it professes to find no necessity for it; the interruption of that order, therefore, whether probable or not, is not against reason. Philosophy itself, says Mr. Mozley, cuts away the ground on which it had raised its preliminary objection to miracles.

And now the belief in the order of nature being thus, however powerful and useful, an unintelligent impulse of which we can give no rational account, in what way does this discovery affect the question of miracles? In this way, that this belief not having itself its foundation in reason, the ground is gone upon which it could be maintained that miracles as opposed to the order of nature were opposed to reason. There being no producible reason why a new event should be like the hitherto course of nature, no decision of reason is contradicted by its unlikeness. A miracle, in being opposed to our experience, is not only not opposed to necessary reasoning, but to any reasoning. Do I see by a certain perception the connection between these two—It has happened so, it will happen so; then may I reject a new reported fact which has not happened so as an impossibility. But if I do not see the connection between these two by a certain perception, or by any perception, I cannot. For a miracle to be rejected as such, there must, at any rate, be some proposition in the mind of man which is opposed to it; and that proposition can only spring from the quarter to which we have been referring—that of elementary experimental reasoning. But if this experimental reasoning is of that nature which philosophy describes it as being of, i.e. if it is not itself a process of reason, how can there from an irrational¹⁵¹ process of the mind arise a proposition at all,—to make which is the function of the rational faculty¹⁵² alone? There cannot; and it is evident that the miraculous does not stand in any opposition¹⁵³ whatever to reason….

Thus step by step has philosophy loosened the connection of the order of nature with the ground of reason, befriending, in exact proportion as it has done this, the principle of miracles. In the argument against miracles the first objection is that they are against law; and this is answered by saying that we know nothing in nature of law in the sense in which it prevents miracles. Law can only prevent miracles by compelling and making necessary the succession of nature, i.e. in the sense of causation; but science has itself proclaimed the truth that we see no causes in nature, that the whole chain of physical succession is to the eye of reason a rope of sand, consisting of antecedents and consequents, but without a rational link or trace of necessary connection between them. We only know of law in nature in the sense of recurrences¹⁵⁴ in nature, classes of facts, like facts in nature—a chain of which, the junction¹⁵⁵ not being reducible to reason, the interruption is not against reason. The claim of law settled, the next objection in the argument against miracles is that they are against experience; because we expect facts like to those of our experience, and miracles are unlike ones. The weight, then, of the objection of unlikeness to experience depends on the reason which can be produced for the expectation of likeness; and to this call philosophy has replied by the summary confession¹⁵⁶ that we have no reason. Philosophy, then, could not have overthrown¹⁵⁷ more thoroughly¹⁵⁹ than it has done the order of nature as a necessary course of things, or cleared the ground more effectually for the principle of miracles.

Nor, he argues, does this instinct change its nature, or become a necessary law of reason, when it takes the form of an inference from induction¹⁶⁰. For the last step of the inductive process, the creation of its supposed universal, is, when compared with the real standard of universality acknowledged by reason, an incomplete and more or less precarious¹⁶¹ process; "it gets out of facts something more than what they actually contain"; and it can give no reason for itself but what the common faith derived¹⁶² from experience can give, the anticipation⁶⁹ of uniform recurrence. "The inductive principle," he says, "is only the unreasoning impulse applied¹⁶³ to a scientifically ascertained¹⁶⁴ fact, instead of to a vulgarly ascertained fact…. Science has led up to the fact, but there it stops, and for converting the fact into a law a totally unscientific principle comes in, the same as that which generalises the commonest observations in nature."

The scientific part of induction being only the pursuit of a particular fact, miracles cannot in the nature of the case receive any blow from the scientific part of induction; because the existence of one fact does not interfere¹⁶⁵ with the existence of another dissimilar fact. That which does resist the miraculous is the _un_scientific part of induction, or the instinctive generalisation upon this fact…. It does not belong to this principle to lay down speculative¹⁶⁶ positions, and to say what can or cannot take place in the world. It does not belong to it to control religious belief, or to determine that certain acts of God for the revelation of His will to man, reported to have taken place, have not taken place. Such decisions are totally out of its sphere; it can assert the universal as a law, but the universal as a law and the universal as a proposition are wholly distinct. The one asserts the universal as a fact, the other as a presumption; the one as an absolute certainty, the other as a practical certainty, when there is no reason to expect the contrary. The one contains and includes the particular, the other does not; from the one we argue mathematically to the falsehood of any opposite particular; from the other we do not…. For example, one signal miracle, pre-eminent for its grandeur, crowned the evidence of the supernatural character and office of our Lord—our Lord's ascension—His going up with His body of flesh and bones into the sky in the presence of His disciples¹⁶⁷. "He lifted up His hands, and blessed them. And while He blessed them, He was parted from them, and carried up into heaven. And they looked stedfastly toward heaven as He went up, and a cloud received Him out of their sight."

Here is an amazing scene, which strikes even the devout¹⁶⁸ believer, coming across it in the sacred page suddenly or by chance, amid the routine of life, with a fresh surprise. Did, then, this event really take place? Or is the evidence of it forestalled¹⁶⁹ by the inductive principle compelling us to remove the scene as such out of the category of matters of fact? The answer is, that the inductive principle is in its own nature only an expectation; and that the expectation, that what is unlike our experience will not happen, is quite consistent with its occurrence in fact. This principle does not pretend to decide the question of fact, which is wholly out of its province and beyond its function. It can only decide the fact by the medium of a universal; the universal proposition that no man has ascended¹⁷⁰ to heaven. But this is a statement which exceeds its power; it is as radically¹⁷¹ incompetent¹⁷² to pronounce it as the taste or smell is to decide on matters of sight; its function is practical, not logical. No antecedent statement, then, which touches my belief in this scene, is allowed by the laws of thought. Converted indeed into a universal proposition, the inductive principle is omnipotent¹⁷³, and totally annihilates¹⁷⁵ every particular which does not come within its range. The universal statement that no man has ascended into heaven absolutely falsifies the fact that One Man has. But, thus transmuted¹⁷⁶, the inductive principle issues out of this metamorphose, a fiction not a truth; a weapon of air, which even in the hands of a giant can inflict¹⁷⁷ no blow because it is itself a shadow. The object of assault receives the unsubstantial thrust without a shock, only exposing the want of solidity in the implement¹⁷⁸ of war. The battle against the supernatural has been going on long, and strong men have conducted it, and are conducting it—but what they want is a weapon. The logic⁷ of unbelief wants a universal. But no real universal is forthcoming, and it only wastes its strength in wielding¹⁷⁹ a fictitious¹⁸⁰ one.

It is not in reason, which refuses to pronounce upon the possible merely from experience of the actual, that the antecedent objection to miracles is rooted. Yet that the objection is a powerful one the consciousness of every reflecting mind testifies. What, then, is the secret of its force? In a lecture of singular power Mr. Mozley gives his answer. What tells beforehand against miracles is not reason, but imagination. Imagination is often thought to favour especially the supernatural and miraculous. It does do so, no doubt. But the truth is, that imagination tells both ways—as much against the miraculous as for it. The imagination, that faculty by which we give life and body and reality to our intellectual conceptions, takes its character from the intellectual conceptions with which it is habitually¹⁸² associated. It accepts the miraculous or shrinks from it and throws it off, according to the leaning of the mind of which it is the more vivid and, so to speak, passionate¹⁸³ expression. And as it may easily exaggerate on one side, so it may just as easily do the same on the other. Every one is familiar with that imaginative exaggeration which fills the world with miracles. But there is another form of imagination, not so distinctly recognised, which is oppressed by the presence of unchanging succession and visible uniformity, which cannot shake off the yoke¹⁸⁴ of custom or allow anything different to seem to it real. The sensitiveness and impressibility of the imagination are affected, and unhealthily affected, not merely by strangeness, but by sameness; to one as to the other it may "passively submit and surrender itself, give way to the mere form of attraction, and, instead of grasping something else, be itself grasped and mastered by some dominant¹⁸⁵ idea." And it is then, in one case as much as in the other, "not a power, but a failing and weakness of nature."

The passive imagination, then, in the present case exaggerates a practical expectation of the uniformity of nature, implanted in us for practical ends, into a scientific or universal proposition; and it does this by surrendering itself to the impression produced by the constant spectacle of the regularity¹⁸⁶ of visible nature. By such a course a person allows the weight and pressure of this idea to grow upon him till it reaches the point of actually restricting his sense of possibility to the mould of physical order…. The order of nature thus stamps upon some minds the idea of its immutability¹⁸⁷ simply by its repetition. The imagination we usually indeed associate with the acceptance of the supernatural rather than with the denial of it; but the passive imagination is in truth neutral; it only increases the force and tightens¹⁸⁸ the hold of any impression upon us, to whatever class the impression may belong, and surrenders itself to a superstitious¹⁸⁹ or a physical idea, as it may be. Materialism¹⁹⁰ itself is the result of imagination, which is so impressed by matter that it cannot realise the existence of spirit.

The great opponent, then, of miracles, considered as possible occurrences, is not reason, but something which on other great subjects is continually found on the opposite side to reason, resisting and counteracting¹⁹¹ it; that powerful overbearing sense of the actual and the real, which when it is opposed by reason is apt to make reason seem like the creator of mere ideal theories; which gives to arguments implying a different condition of things from one which is familiar to present experience the disadvantage of appearing like artificial and unsubstantial refinements¹⁹² of thought, such as, to the uncultivated mind, appear not merely metaphysical discussions, but what are known to be the most certain reasonings of physical and mathematical science. It is that measure of the probable, impressed upon us by the spectacle; to which we are accustomed all our lives long, of things as we find them, and which repels¹⁹³ the possibility of a break or variation; that sense of probability which the keenest of philosophers declares to be incapable¹⁹⁴ of rational analysis, and pronounces allied¹⁹⁵ to irrational portions of our constitution, like custom, and the effect of time, and which is just as much an enemy to invention, to improvement, to a different state of things in the future, as it is to the belief and realising of a different state of things in the past. The antecedent objection to the miraculous is not reason, but an argument which limits and narrows the domain¹⁹⁶ of reason; which excludes dry, abstract, passionless reason—with its appeals to considerations remote from common experience, its demands for severe reflection, its balancing and long chains of thought—from pronouncing on what seems to belong to the flesh and blood realities of life as we know it. Against this tyrannical influence, which may be in a vulgar and popular as in a scientific form, which may be the dull result of habit or the more specious¹⁹⁷ effect of a sensitive and receptive imagination, but which in all cases is at bottom the same, Mr. Mozley claims to appeal to reason:—

To conclude, then, let us suppose an intelligent Christian of the present day asked, not what evidence he has of miracles, but how he can antecedently to all evidence think such amazing occurrences possible, he would reply, "You refer me to a certain sense of impossibility which you suppose me to possess, applying not to mathematics but to facts. Now, on this head, I am conscious of a certain natural resistance in my mind to events unlike the order of nature. But I resist many things which I know to be certain: infinity¹⁹⁸ of space, infinity of time, eternity past, eternity future, the very idea of a God and another world. If I take mere resistance, therefore, for denial, I am confined in every quarter of my mind; I cannot carry out the very laws of reason, I am placed under conditions which are obviously false. I conclude, therefore, that I may resist and believe at the same time. If Providence¹⁹⁹ has implanted in me a certain expectation of uniformity or likeness in nature, there is implied in that very expectations resistance to an _un_like event, which resistance does not cease even when upon evidence I believe the event, but goes on as a mechanical impression, though the reason counterbalances it. Resistance, therefore, is not disbelief, unless by an act of my own reason I give it an absolute veto, which I do not do. My reason is clear upon the point, that there is no disagreement between itself and a miracle as such." … Nor is it dealing artificially with ourselves to exert a force upon our minds against the false certainty of the resisting imagination—such a force as is necessary to enable reason to stand its ground, and bend back again that spring of impression against the miraculous which has illegally tightened²⁰⁰ itself into a law to the understanding. Reason does not always prevail spontaneously and without effort even in questions of belief; so far from it, that the question of faith against reason may often be more properly termed the question of reason against imagination. It does not seldom require faith to believe reason, isolated²⁰¹ as she may be amid vast irrational influences, the weight of custom, the power of association, the strength of passion, the vis inertiae of sense, the mere force of the uniformity of nature as a spectacle—those influences which make up that power of the world which Scripture²⁰² always speaks of as the antagonist of faith.

The antecedent questions about miracles, before coming to the question of the actual evidence of any, are questions about which reason—reason disengaged and disembarrassed from the arbitrary veto of experience—has a right to give its verdict. Miracles presuppose the existence of God, and it is from reason alone that we get the idea of God; and the antecedent question then is, whether they are really compatible with the idea of God which reason gives us. Mr. Mozley remarks that the question of miracles is really "shut up in the enclosure of one assumption, that of the existence of God"; and that if we believe in a personal Deity²⁰³ with all power over nature, that belief brings along with it the possibility of His interrupting natural order for His own purposes. He also bids us observe that the idea of God which reason gives us is exposed to resistance of the same kind, and from precisely²⁰⁴ the same forces, in our mental constitution, as the idea of miracles. When reason has finished its overwhelming proof, still there is a step to be taken before the mind embraces the equally overwhelming conclusion—a step which calls for a distinct effort, which obliges the mind, satisfied as it may be, to beat back the counteracting pressure of what is visible and customary. After reason—not opposed to it or independent of it, but growing out of it, yet a distinct and further movement—comes faith. This is the case, not specially¹⁸¹ in religion, but in all subjects, where the conclusions of reason cannot be subjected to immediate²⁰⁵ verification. How often, as he observes, do we see persons "who, when they are in possession of the best arguments, and what is more, understand those arguments, are still shaken by almost any opposition, because they want the faculty to trust an argument when they have got one."

Not, however, that the existence of a God is so clearly seen by reason as to dispense with faith; not from any want of cogency²⁰⁶ in the reasons, but from the amazing nature of the conclusion—that it is so unparalleled, transcendent, and inconceivable a truth to believe. It requires trust to commit oneself to the conclusion of any reasoning, however strong, when such as this is the conclusion: to put enough dependence and reliance upon any premisses, to accept upon the strength of them so immense a result. The issue of the argument is so astonishing that if we do not tremble for its safety, it must be on account of a practical principle in our minds which enables us to confide²⁰⁷ and trust in reasons, when they are really strong and good ones…. Faith, when for convenience' sake we do distinguish it from reason, is not distinguished²⁰⁸ from reason by the want of premisses, but by the nature of the conclusions. Are our conclusions of the customary type? Then custom imparts the full sense of security. Are they not of the customary, but of a strange and unknown type? Then the mechanical sense of security is wanting, and a certain trust is required for reposing²⁰⁹ in them, which we call faith. But that which draws these conclusions is in either case reason. We infer, we go upon reasons, we use premisses in either case. The premisses of faith are not so palpable as those of ordinary reason, but they are as real and solid premisses all the same. Our faith in the existence of a God and a future state is founded upon reasons as much so as the belief in the commonest kind of facts. The reasons are in themselves as strong, but, because the conclusions are marvellous and are not seconded and backed by known parallels or by experience, we do not so passively acquiesce²¹⁰ in them; there is an exertion²¹¹ of confidence in depending upon them and assuring ourselves of their force. The inward energy of the reason has to be evoked²¹², when she can no longer lean upon the outward prop⁹⁶ of custom, but is thrown back upon herself and the intrinsic force of her premisses. Which reason, not leaning upon custom, is faith; she obtains the latter name when she depends entirely upon her own insight into certain grounds, premisses, and evidences, and follows it though it leads to transcendent, unparalleled, and supernatural conclusions….

Indeed, does not our heart bear witness to the fact that to believe in a God is an exercise of faith? That the universe was produced by the will of a personal Being, that its infinite forces are all the power of that one Being, its infinite relations the perceptions of one Mind—would not this, if any truth could, demand the application of the maxim²¹³, Credo quia impossibile? Look at it only as a conception, and does the wildest fiction of the imagination equal it? No premisses, no arguments therefore, can so accommodate this truth to us as not to leave the belief in it an act of mental ascent²¹⁴ and trust, of faith as distinguished from sight. Divest²¹⁵ reason of its trust, and the universe stops at the impersonal²¹⁶ stage—there is no God; and yet, if the first step in religion is the greatest, how is it that the freest and boldest speculator rarely declines it? How is it that the most mysterious of all truths is a universally accepted one? What is it which guards this truth? What is it which makes men shrink from denying it? Why is atheism²¹⁷ a crime? Is it that authority still reigns²¹⁸ upon one question, and that the voice of all ages is too potent¹⁷⁴ to be withstood?

But the progress of civilisation²¹⁹ and thought has impressed this amazing idea on the general mind. It is no matter-of-course conception. The difficulties attending it were long insuperable to the deepest thought as well as to popular belief; and the triumph of the modern and Christian idea of God is the result not merely of the eager forwardness of faith, but of the patient and inquiring waiting of reason. And the question, whether we shall pronounce the miraculous to be impossible as such, is really the question whether we shall once more let this belief go.

The conception of a limited Deity then, i.e. a Being really circumscribed²²⁰ in power, and not verbally only by a confinement²²¹ to necessary truth, is at variance²²² with our fundamental idea of a God; to depart from which is to retrograde from modern thought to ancient, and to go from Christianity back again to Paganism. The God of ancient religion was either not a personal Being or not an omnipotent Being; the God of modern religion is both. For, indeed, civilisation is not opposed to faith. The idea of the Supreme²²³ Being in the mind of European society now is more primitive²²⁴, more childlike, more imaginative than the idea of the ancient Brahman or Alexandrian philosopher; it is an idea which both of these would have derided²²⁵ as the notion of a child—a negotiosus Deus, who interposes in human affairs and answers prayers. So far from the philosophical conception of the Deity having advanced with civilisation, and the poetical²²⁶ receded⁶³, the philosophical has receded and the poetical advanced. The God of whom it is said, "Are not five sparrows sold for two farthings, and not one of them is forgotten before God; but even the very hairs of your head are numbered," is the object of modern worship. Nor, again, has civilisation shown any signs of rejecting doctrine. Certain ages are, indeed, called the ages of faith; but the bulk of society in this age believes that it lives under a supernatural dispensation, and accepts truths which are not less supernatural, though they have more proof, than some doctrines of the Middle Ages; and, if so, this is an age of faith. It is true that most people do not live up to their faith now; neither did they in the Middle Ages.

Has not modern philosophy, again, shown both more strength and acuteness, and also more faith, than the ancient? I speak of the main current. Those ancient thinkers who reduced the Supreme Being to a negation²²⁷, with all their subtlety, wanted strength, and settled questions by an easier test than that of modern philosophy. The merit of a modern metaphysician is, like that of a good chemist or naturalist²²⁸, accurate observation in noting the facts of mind. Is there a contradiction in the idea of creation? Is there a contradiction in the idea of a personal Infinite Being? He examines his own mind, and if he does not see one, he passes the idea. But the ancient speculators decided²²⁹, without examination of the true facts of mind, by a kind of philosophical fancy; and, according to this loose criterion, the creation of matter and a personal Infinite Being were impossibilities, for they mistook the inconceivable for the impossible. And thus a stringent²³⁰ test has admitted what a loose but capricious test discarded, and the true notion of God has issued safe out of the crucible²³¹ of modern metaphysics. Reason has shown its strength, but then it has turned that strength back upon itself; it has become its own critic; and in becoming its own critic it has become its own check.

If the belief, then, in a personal Deity lies at the bottom of all religious and virtuous²³² practice, and if the removal of it would be a descent for human nature, the withdrawal²³³ of its inspiration and support, and a fall in its whole standard; the failure of the very breath of moral life in the individual and in society; the decay and degeneration of the very stock of mankind;—does a theory which would withdraw miraculous action from the Deity interfere with that belief? If it would, it is but prudent²³⁴ to count the cost of that interference. Would a Deity deprived of miraculous action possess action at all? And would a God who cannot act be a God? If this would be the issue, such an issue is the very last which religious men can desire. The question here has been all throughout, not whether upon any ground, but whether upon a religious ground and by religious believers, the miraculous as such could be rejected. But to that there is but one answer—that it is impossible in reason to separate religion from the supernatural, and upon a religious basis to overthrow¹⁵⁸ miracles….

And so we arrive again by another route at the old turning question; for the question whether man is or is not the vertex of nature, is the question whether there is or is not a God. Does free agency stop at the human stage, or is there a sphere of free-will above the human, in which, as in the human, not physical law but spirit moves matter? And does that free-will penetrate²³⁵ the universal frame invisibly to us, an omnipresent agent? If so, every miracle in Scripture is as natural an event in the universe as any chemical experiment in the physical world; if not, the seat of the great Presiding Will is empty, and nature has no Personal Head; man is her highest point; he finishes her ascent; though by this very supremacy²³⁶ he falls, for under fate he is not free himself; all nature either ascends²³⁷ to God, or descends²³⁸ to law. Is there above the level of material causes a region of Providence? If there is, nature there is moved by the Supreme Free Agent; and of such a realm a miracle is the natural production.

Two rationales of miracles thus present themselves to our choice; one more accommodating to the physical imagination and easy to fall in with, on a level with custom, common conceptions, and ordinary history, and requiring no ascent of the mind to embrace, viz. the solution of miracles as the growth of fancy and legend; the other requiring an ascent of the reason to embrace it, viz. the rationale of the supremacy of a Personal Will in nature. The one is the explanation to which we fall when we dare not trust our reason, but mistake its inconceivable truths for sublime²³⁹ but unsubstantial visions; the other is that to which we rise when we dare trust our reason, and the evidences which it lays before us of the existence of a Personal Supreme Being.

The belief in a personal God thus bringing with it the possibility of miracles, what reason then has to judge is whether it can accept miracles as such, or any set of miracles, as worthy²⁴⁰ of a reasonable conception of the Divine Nature, and whether it can be fairly said that such miracles have answered a purpose which approves itself to our reason. Testimony will always speak at a disadvantage till we are assured on these points. Into the subject of testimony Mr. Mozley enters only in a general way, though his remarks on the relation of testimony to facts of so exceptional a nature as miracles, and also on the distinct peculiarities²⁴¹ of Christian evidence as contrasted with the evidence of all other classes of alleged miracles, are marked by a characteristic combination of acuteness, precision, and broad practical sobriety and moderation. He rebukes²⁴² with quiet and temperate²⁴³ and yet resolute²⁴⁴ plainness of statement the misplaced ingenuity²⁴⁵ which, on different sides, to serve very different causes, has tried to confuse and perplex the claims of the great Christian miracles by comparisons which it is really mere wantonness to make with later ones; for, be they what they may, it is certain that the Gospel miracles, in nature, in evidence, and in purpose and result, are absolutely unique in the world, and have nothing like them. And though the book mainly confines itself to its proper subject, the antecedent question of credibility, some of the most striking remarks in it relate to the way in which the purpose of miracles is visible in those of Christianity, and has been served by them. A miracle is an instrument—an instrument without which revelation is impossible; and Mr. Mozley meets Spinoza's objection to the unmeaning isolation²⁴⁶ of a miracle by insisting on the distinction, which Spinoza failed to see, between a miracle simply as a wonder for its own sake, and as a means, deriving²⁴⁷ its use and its value simply from the end which it was to serve. He observes that all the stupendous "marvels²⁴⁸ of nature do not speak to us in that way in which one miracle does, because they do not tell us that we are not like themselves"; and he remarks on the "perverse²⁴⁹ determination of Spinoza to look at miracles in that aspect which does not belong to them, and not to look at them in that aspect which does."

He compares miracles with nature, and then says how wise is the order of nature, how meaningless the violation of it; how expressive of the Almighty²⁵⁰ Mind the one, what a concealment²⁵¹ of it the other! But no one pretends to say that a miracle competes with nature, in physical purpose and effectiveness. That is not its object. But a miracle, though it does not profess⁶⁴ to compete with nature upon its rival's own ground, has a ghostly force and import which nature has not. If real, it is a token, more pointed²⁵² and direct than physical order can be, of another world, and of Moral Being and Will in that world.

Thus, regarding miracles as means to fulfil a purpose, Mr. Mozley shows what has come of them. His lecture on "Miracles regarded in their Practical Result" is excelled by some of the others as examples of subtle and searching thought and well-balanced and compact argument; but it is a fine example of the way in which a familiar view can have fresh colour and force thrown into it by the way in which it is treated. He shows that it is impossible in fact to separate from the miracles in which it professed²⁵³ to begin, the greatest and deepest moral change which the world has ever known. This change was made not by miracles but by certain doctrines. The Epistle to the Romans surveyed the moral failure of the world; St. Paul looked on the chasm²⁵⁴ between knowledge and action, the "unbridged gulf²⁵⁵, this incredible inability of man to do what was right, with profound wonder"; but in the face of this hopeless spectacle he dared to prophesy¹³⁶ the moral elevation²⁵⁶ which we have witnessed, and the power to which he looked to bring it about was the Christian doctrines. St. Paul "takes what may be called the high view of human nature—i.e. what human nature is capable of when the proper motive²⁵⁷ and impulse is applied to it." He sees in Christian doctrine that strong force which is to break down "the vis inertiae of man, to set human nature going, to touch the spring of man's heart"; and he compares with St. Paul's doctrines and hopefulness the doctrinal barrenness, the despair of Mohammedanism:—

If one had to express in a short compass the character of its remarkable founder²⁵⁸ as a teacher, it would be that that great man had no faith in human nature. There were two things which he thought man could do and would do for the glory of God—transact religious forms, and fight; and upon those two points he was severe; but within the sphere of common practical life, where man's great trial lies, his code exhibits the disdainful laxity of a legislator who accommodates his rule to the recipient²⁵⁹, and shows his estimate of the recipient by the accommodation which he adopts. Did we search history for a contrast, we could hardly discover a deeper one than that between St. Paul's overflowing²⁶⁰ standard of the capabilities²⁶¹ of human nature and the oracular cynicism of the great false Prophet. The writer of the Koran does, indeed, if any discerner of hearts ever did, take the measure of mankind; and his measure is the same that Satire²⁶² has taken, only expressed with the majestic²⁶³ brevity of one who had once lived in the realm of Silence. "Man is weak," says Mahomet. And upon that maxim he legislates…. The keenness of Mahomet's insight into human nature, a wide knowledge of its temptations, persuasives, influences under which it acts, a vast immense capacity of forbearance for it, half grave half genial⁵⁴, half sympathy half scorn, issue in a somewhat Horatian model, the character of the man of experience who despairs of any change in man, and lays down the maxim that we must take him as we find him. It was indeed his supremacy in both faculties²⁶⁴, the largeness of the passive nature and the splendour of action, that constituted the secret of his success. The breadth and flexibility²⁶⁵ of mind that could negotiate with every motive of interest, passion, and pride in man is surprising; there is boundless²⁶⁶ sagacity; what is wanting is hope, a belief in the capabilities of human nature. There is no upward flight in the teacher's idea of man. Instead of which, the notion of the power of earth, and the impossibility of resisting it, depresses his whole aim, and the shadow of the tomb falls upon the work of the great false Prophet.

The idea of God is akin⁴² to the idea of man. "He knows us," says Mahomet. God's knowledge, the vast experience, so to speak, of the Divine Being, His infinite acquaintance with man's frailties²⁶⁷ and temptations, is appealed to as the ground of confidence. "He is the Wise, the Knowing One," "He is the Knowing, the Wise," "He is easy to be reconciled." Thus is raised a notion of the Supreme Being, which is rather an extension of the character of the large-minded and sagacious man of the world than an extension of man's virtue²⁶⁸ and holiness. He forgives because He knows too much to be rigid, because sin universal ceases to be sin, and must be given way to. Take a man who has had large opportunity of studying mankind, and has come into contact with every form of human weakness and corruption²⁶⁹; such a man is indulgent as a simple consequence of his knowledge, because nothing surprises him. So the God of Mahomet forgives by reason of His vast knowledge.

In contrast with the fruit of this he observes that "the prophecy in the Epistle to the Romans has been fulfilled, and that doctrine has been historically at the bottom of a great change of moral practice in mankind." The key has been found to set man's moral nature in action, to check and reverse that course of universal failure manifest before; and this key is Christian doctrine. "A stimulus has been given to human nature which has extracted an amount of action from it which no Greek or Roman could have believed possible." It is inconceivable that but for such doctrine such results as have been seen in Christendon would have followed; and were it now taken away we cannot see anything else that would have the faintest expectation of taking its place. "Could we commit mankind to a moral Deism without trembling for the result?" Can the enthusiasm for the divinity of human nature stand the test of clear, unsparing observation? Would it not issue in such an estimate of human nature as Mahomet took? "A deification of humanity upon its own grounds, an exaltation which is all height and no depth, wants power because it wants truth. It is not founded upon the facts of human nature, and therefore issues in vain and vapid²⁷⁰ aspiration²⁷¹, and injures the solidity of man's character." As he says, "The Gospel doctrine of the Incarnation and its effects alone unites the sagacious view of human nature with the enthusiastic." And now what is the historical root and basis from which this one great moral revolution in the world's history, so successful, so fruitful, so inexhaustible, has started?

But if, as the source and inspiration of practice, doctrine has been the foundation of a new state of the world, and of that change which distinguishes the world under Christianity from the world before it, miracles, as the proof of that doctrine, stand before us in a very remarkable and peculiar light. Far from being mere idle feats²⁷² of power to gratify the love of the marvellous; far even from being mere particular and occasional rescues from the operation of general laws,—they come before us as means for accomplishing the largest and most important practical object that has ever been accomplished²⁷³ in the history of mankind. They lie at the bottom of the difference of the modern from the ancient world; so far, i.e., as that difference is moral. We see as a fact a change in the moral condition of mankind, which marks ancient and modern society as two different states of mankind. What has produced this change, and elicited²⁷⁴ this new power of action? Doctrine. And what was the proof of that doctrine, or essential to the proof of it? Miracles. The greatness of the result thus throws light upon the propriety²⁷⁵ of the means, and shows the fitting object which was presented for the introduction of such means—the fitting occasion which had arisen for the use of them; for, indeed, no more weighty, grand, or solemn occasion can be conceived than the foundation of such a new order of things in the world. Extraordinary action of Divine power for such an end has the benefit of a justifying²⁷⁶ object of incalculable weight; which though not of itself, indeed, proof of the fact, comes with striking force upon the mind in connection with the proper proof. It is reasonable, it is inevitable, that we should be impressed by such a result; for it shows that the miraculous system has been a practical one; that it has been a step in the ladder of man's ascent, the means of introducing those powerful truths which have set his moral nature in action.

Of this work, remarkable in so many ways, we will add but one thing more. It is marked throughout with the most serious and earnest conviction, but it is without a single word, from first to last, of asperity²⁷⁷ or insinuation against opponents; and this, not from any deficiency of feeling as to the importance of the issue, but from a deliberate and resolutely²⁷⁸ maintained self-control, and from an overruling ever-present sense of the duty, on themes like these, of a more than judicial²⁷⁹ calmness.

1 rev   

v.发动机旋转，加快速度

参考例句：

• It's his job to rev up the audience before the show starts.他要负责在表演开始前鼓动观众的热情。
• Don't rev the engine so hard.别让发动机转得太快。

2 philosophical   

adj.哲学家的，哲学上的，达观的

参考例句：

• The teacher couldn't answer the philosophical problem.老师不能解答这个哲学问题。
• She is very philosophical about her bad luck.她对自己的不幸看得很开。

3 binds   

v.约束( bind的第三人称单数 )；装订；捆绑；（用长布条）缠绕

参考例句：

• Frost binds the soil. 霜使土壤凝结。 来自《简明英汉词典》
• Stones and cement binds strongly. 石头和水泥凝固得很牢。 来自《简明英汉词典》

4 heterogeneous   

adj.庞杂的；异类的

参考例句：

• There is a heterogeneous mass of papers in the teacher's office.老师的办公室里堆满了大批不同的论文。
• America has a very heterogeneous population.美国人口是由不同种族组成的。

5 avowedly   

adv.公然地

参考例句：

• He was avowedly in the wrong. 他自认错了。 来自辞典例句
• Their policy has been avowedly marxist. 他们的政策被公开地宣称为马克思主义政策。 来自互联网

6 avowed   

adj.公开声明的，承认的v.公开声明，承认( avow的过去式和过去分词)

参考例句：

• An aide avowed that the President had known nothing of the deals. 一位助理声明，总统对这些交易一无所知。
• The party's avowed aim was to struggle against capitalist exploitation. 该党公开宣称的宗旨是与资本主义剥削斗争。 来自《简明英汉词典》

7 logic   

n.逻辑(学)；逻辑性

参考例句：

• What sort of logic is that?这是什么逻辑？
• I don't follow the logic of your argument.我不明白你的论点逻辑性何在。

8 battered   

adj.磨损的；v.连续猛击；磨损

参考例句：

• He drove up in a battered old car.他开着一辆又老又破的旧车。
• The world was brutally battered but it survived.这个世界遭受了惨重的创伤,但它还是生存下来了。

9 mere   

adj.纯粹的；仅仅，只不过

参考例句：

• That is a mere repetition of what you said before.那不过是重复了你以前讲的话。
• It's a mere waste of time waiting any longer.再等下去纯粹是浪费时间。

10 sophistry   

n.诡辩

参考例句：

• Sophistry cannot alter history.诡辩改变不了历史。
• No one can be persuaded by sophistry.强词夺理不能折服人。

11 tempting   

a.诱人的, 吸引人的

参考例句：

• It is tempting to idealize the past. 人都爱把过去的日子说得那么美好。
• It was a tempting offer. 这是个诱人的提议。

12 trite   

adj.陈腐的

参考例句：

• The movie is teeming with obvious and trite ideas.这部电影充斥着平铺直叙的陈腐观点。
• Yesterday,in the restaurant,Lorraine had seemed trite,blurred,worn away.昨天在饭店里，洛兰显得庸俗、堕落、衰老了。

13 disposition   

n.性情，性格；意向，倾向；排列，部署

参考例句：

• He has made a good disposition of his property.他已对财产作了妥善处理。
• He has a cheerful disposition.他性情开朗。

14 repugnance   

n.嫌恶

参考例句：

• He fought down a feelings of repugnance.他抑制住了厌恶感。
• She had a repugnance to the person with whom she spoke.她看不惯这个和她谈话的人。

15 curiously   

adv.有求知欲地；好问地；奇特地

参考例句：

• He looked curiously at the people.他好奇地看着那些人。
• He took long stealthy strides. His hands were curiously cold.他迈着悄没声息的大步。他的双手出奇地冷。

16 remarkable   

adj.显著的，异常的，非凡的，值得注意的

参考例句：

• She has made remarkable headway in her writing skills.她在写作技巧方面有了长足进步。
• These cars are remarkable for the quietness of their engines.这些汽车因发动机没有噪音而不同凡响。

17 apparently   

adv.显然地；表面上，似乎

参考例句：

• An apparently blind alley leads suddenly into an open space.山穷水尽，豁然开朗。
• He was apparently much surprised at the news.他对那个消息显然感到十分惊异。

18 prominence   

n.突出；显著；杰出；重要

参考例句：

• He came to prominence during the World Cup in Italy.他在意大利的世界杯赛中声名鹊起。
• This young fashion designer is rising to prominence.这位年轻的时装设计师的声望越来越高。

19 controversy   

n.争论，辩论，争吵

参考例句：

• That is a fact beyond controversy.那是一个无可争论的事实。
• We ran the risk of becoming the butt of every controversy.我们要冒使自己在所有的纷争中都成为众矢之的的风险。

20 evaded   

逃避( evade的过去式和过去分词 )； 避开； 回避； 想不出

参考例句：

• For two weeks they evaded the press. 他们有两周一直避而不见记者。
• The lion evaded the hunter. 那狮子躲开了猎人。

21 entirely   

ad.全部地，完整地；完全地，彻底地

参考例句：

• The fire was entirely caused by their neglect of duty. 那场火灾完全是由于他们失职而引起的。
• His life was entirely given up to the educational work. 他的一生统统献给了教育工作。

22 inquiry   

n.打听，询问，调查，查问

参考例句：

• Many parents have been pressing for an inquiry into the problem.许多家长迫切要求调查这个问题。
• The field of inquiry has narrowed down to five persons.调查的范围已经缩小到只剩5个人了。

23 peculiar   

adj.古怪的，异常的；特殊的，特有的

参考例句：

• He walks in a peculiar fashion.他走路的样子很奇特。
• He looked at me with a very peculiar expression.他用一种很奇怪的表情看着我。

24 scholastic   

adj.学校的，学院的，学术上的

参考例句：

• There was a careful avoidance of the sensitive topic in the scholastic circles.学术界小心地避开那个敏感的话题。
• This would do harm to students' scholastic performance in the long run.这将对学生未来的学习成绩有害。

25 coherence   

n.紧凑；连贯；一致性

参考例句：

• There was no coherence between the first and the second half of the film.这部电影的前半部和后半部没有连贯性。
• Environmental education is intended to give these topics more coherence.环境教育的目的是使这些课题更加息息相关。

26 grandeur   

n.伟大，崇高，宏伟，庄严，豪华

参考例句：

• The grandeur of the Great Wall is unmatched.长城的壮观是独一无二的。
• These ruins sufficiently attest the former grandeur of the place.这些遗迹充分证明此处昔日的宏伟。

27 affinity   

n.亲和力，密切关系

参考例句：

• I felt a great affinity with the people of the Highlands.我被苏格兰高地人民深深地吸引。
• It's important that you share an affinity with your husband.和丈夫有共同的爱好是十分重要的。

28 margin   

n.页边空白；差额；余地，余裕；边，边缘

参考例句：

• We allowed a margin of 20 minutes in catching the train.我们有20分钟的余地赶火车。
• The village is situated at the margin of a forest.村子位于森林的边缘。

29 dealing   

n.经商方法，待人态度

参考例句：

• This store has an excellent reputation for fair dealing.该商店因买卖公道而享有极高的声誉。
• His fair dealing earned our confidence.他的诚实的行为获得我们的信任。

30 criticise   

v.批评，评论；非难

参考例句：

• Right and left have much cause to criticise government.左翼和右翼有很多理由批评政府。
• It is not your place to criticise or suggest improvements!提出批评或给予改进建议并不是你的责任！

31 gist   

n.要旨；梗概

参考例句：

• Can you give me the gist of this report?你能告诉我这个报告的要点吗？
• He is quick in grasping the gist of a book.他敏于了解书的要点。

32 plausible   

adj.似真实的，似乎有理的，似乎可信的

参考例句：

• His story sounded plausible.他说的那番话似乎是真实的。
• Her story sounded perfectly plausible.她的说辞听起来言之有理。

33 wrestler   

n.摔角选手，扭

参考例句：

• The wrestler tripped up his opponent.那个摔跤运动员把对手绊倒在地。
• The stronger wrestler won the first throw.较壮的那个摔跤手第一跤就赢了。

34 antagonist   

n.敌人，对抗者，对手

参考例句：

• His antagonist in the debate was quicker than he.在辩论中他的对手比他反应快。
• The thing is to know the nature of your antagonist.要紧的是要了解你的对手的特性。

35 adverse   

adj.不利的；有害的；敌对的，不友好的

参考例句：

• He is adverse to going abroad.他反对出国。
• The improper use of medicine could lead to severe adverse reactions.用药不当会产生严重的不良反应。

36 eloquent   

adj.雄辩的，口才流利的；明白显示出的

参考例句：

• He was so eloquent that he cut down the finest orator.他能言善辩，胜过最好的演说家。
• These ruins are an eloquent reminder of the horrors of war.这些废墟形象地提醒人们不要忘记战争的恐怖。

37 eloquence   

n.雄辩；口才，修辞

参考例句：

• I am afraid my eloquence did not avail against the facts.恐怕我的雄辩也无补于事实了。
• The people were charmed by his eloquence.人们被他的口才迷住了。

38 luminous   

adj.发光的，发亮的；光明的；明白易懂的；有启发的

参考例句：

• There are luminous knobs on all the doors in my house.我家所有门上都安有夜光把手。
• Most clocks and watches in this shop are in luminous paint.这家商店出售的大多数钟表都涂了发光漆。

39 expressive   

adj.表现的，表达…的，富于表情的

参考例句：

• Black English can be more expressive than standard English.黑人所使用的英语可能比正式英语更有表现力。
• He had a mobile,expressive,animated face.他有一张多变的，富于表情的，生动活泼的脸。

40 impartiality   

n. 公平, 无私, 不偏

参考例句：

• He shows impartiality and detachment. 他表现得不偏不倚，超然事外。
• Impartiality is essential to a judge. 公平是当法官所必需的。

41 undertaking   

n.保证，许诺，事业

参考例句：

• He gave her an undertaking that he would pay the money back with in a year.他向她做了一年内还钱的保证。
• He is too timid to venture upon an undertaking.他太胆小，不敢从事任何事业。

42 akin   

adj.同族的，类似的

参考例句：

• She painted flowers and birds pictures akin to those of earlier feminine painters.她画一些同早期女画家类似的花鸟画。
• Listening to his life story is akin to reading a good adventure novel.听他的人生故事犹如阅读一本精彩的冒险小说。

43 circumspect   

adj.慎重的，谨慎的

参考例句：

• She is very circumspect when dealing with strangers.她与陌生人打交道时十分谨慎。
• He was very circumspect in his financial affairs.他对于自己的财务十分细心。

44 purely   

adv.纯粹地，完全地

参考例句：

• I helped him purely and simply out of friendship.我帮他纯粹是出于友情。
• This disproves the theory that children are purely imitative.这证明认为儿童只会单纯地模仿的理论是站不住脚的。

45 peculiarity   

n.独特性，特色；特殊的东西；怪癖

参考例句：

• Each country has its own peculiarity.每个国家都有自己的独特之处。
• The peculiarity of this shop is its day and nigth service.这家商店的特点是昼夜服务。

46 Christian   

adj.基督教徒的；n.基督教徒

参考例句：

• They always addressed each other by their Christian name.他们总是以教名互相称呼。
• His mother is a sincere Christian.他母亲是个虔诚的基督教徒。

47 collaterally   

担保物； 旁系亲属

参考例句：

• I would rather loan a million dollars on character than on any other collateral in the world. 我若借出100万元，宁愿让别人用人格，而不是别的抵押品作担保。
• Res judicata and collateral estoppel may also limit an agency's discretion. 已决事件和间接禁止翻供的事实恐怕也限制机关的自由裁量权。

48 testimony   

n.证词；见证，证明

参考例句：

• The testimony given by him is dubious.他所作的证据是可疑的。
• He was called in to bear testimony to what the police officer said.他被传入为警官所说的话作证。

49 forth   

adv.向前；向外，往外

参考例句：

• The wind moved the trees gently back and forth.风吹得树轻轻地来回摇晃。
• He gave forth a series of works in rapid succession.他很快连续发表了一系列的作品。

50 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：

• To modern eyes, such doctrines appear harsh, even cruel. 从现代的角度看，这样的教义显得苛刻，甚至残酷。 来自《简明英汉词典》
• His doctrines have seduced many into error. 他的学说把许多人诱入歧途。 来自《现代汉英综合大词典》

51 doctrine   

n.教义；主义；学说

参考例句：

• He was impelled to proclaim his doctrine.他不得不宣扬他的教义。
• The council met to consider changes to doctrine.宗教议会开会考虑更改教义。

52 penetrating   

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

参考例句：

• He had an extraordinarily penetrating gaze. 他的目光有股异乎寻常的洞察力。
• He examined the man with a penetrating gaze. 他以锐利的目光仔细观察了那个人。

53 essentially   

adv.本质上，实质上，基本上

参考例句：

• Really great men are essentially modest.真正的伟人大都很谦虚。
• She is an essentially selfish person.她本质上是个自私自利的人。

54 genial   

adj.亲切的，和蔼的，愉快的，脾气好的

参考例句：

• Orlando is a genial man.奥兰多是一位和蔼可亲的人。
• He was a warm-hearted friend and genial host.他是个热心的朋友，也是友善待客的主人。

55 undue   

adj.过分的；不适当的；未到期的

参考例句：

• Don't treat the matter with undue haste.不要过急地处理此事。
• It would be wise not to give undue importance to his criticisms.最好不要过分看重他的批评。

56 acting   

n.演戏，行为，假装；adj.代理的，临时的，演出用的

参考例句：

• Ignore her,she's just acting.别理她，她只是假装的。
• During the seventies,her acting career was in eclipse.在七十年代，她的表演生涯黯然失色。

57 paramount   

a.最重要的，最高权力的

参考例句：

• My paramount object is to save the Union and destroy slavery.我的最高目标是拯救美国，摧毁奴隶制度。
• Nitrogen is of paramount importance to life on earth.氮对地球上的生命至关重要。

58 abdicates   

放弃（职责、权力等）( abdicate的第三人称单数 )； 退位，逊位

参考例句：

59 brute   

n.野兽，兽性

参考例句：

• The aggressor troops are not many degrees removed from the brute.侵略军简直象一群野兽。
• That dog is a dangerous brute.It bites people.那条狗是危险的畜牲，它咬人。

60 effacing   

谦逊的

参考例句：

• He was a shy, self-effacing man. 他是个腼腆谦逊的人。
• She was a quiet woman, bigboned, and self-effacing. 她骨架很大，稳稳当当，从来不喜欢抛头露面。 来自辞典例句

61 indirectly   

adv.间接地，不直接了当地

参考例句：

• I heard the news indirectly.这消息我是间接听来的。
• They were approached indirectly through an intermediary.通过一位中间人，他们进行了间接接触。

62 longings   

渴望，盼望( longing的名词复数 )

参考例句：

• Ah, those foolish days of noble longings and of noble strivings! 啊，那些充满高贵憧憬和高尚奋斗的傻乎乎的时光！
• I paint you and fashion you ever with my love longings. 我永远用爱恋的渴想来描画你。

63 receded   

v.逐渐远离( recede的过去式和过去分词 )；向后倾斜；自原处后退或避开别人的注视；尤指问题

参考例句：

• The floodwaters have now receded. 洪水现已消退。
• The sound of the truck receded into the distance. 卡车的声音渐渐在远处消失了。

64 profess   

v.声称，冒称，以...为业，正式接受入教，表明信仰

参考例句：

• I profess that I was surprised at the news.我承认这消息使我惊讶。
• What religion does he profess?他信仰哪种宗教？

65 professes   

声称( profess的第三人称单数 )； 宣称； 公开表明； 信奉

参考例句：

• She still professes her innocence. 她仍然声称自己无辜。
• He professes himself to be sad but doesn't look it. 他自称感到悲伤，但外表却看不出来。

66 superstitions   

迷信，迷信行为( superstition的名词复数 )

参考例句：

• Old superstitions seem incredible to educated people. 旧的迷信对于受过教育的人来说是不可思议的。
• Do away with all fetishes and superstitions. 破除一切盲目崇拜和迷信。

67 misgivings   

n.疑虑，担忧，害怕；疑虑，担心，恐惧( misgiving的名词复数 )；疑惧

参考例句：

• I had grave misgivings about making the trip. 对于这次旅行我有过极大的顾虑。
• Don't be overtaken by misgivings and fear. Just go full stream ahead! 不要瞻前顾后， 畏首畏尾。甩开膀子干吧！ 来自《现代汉英综合大词典》

68 anticipations   

预期( anticipation的名词复数 )； 预测； （信托财产收益的）预支； 预期的事物

参考例句：

• The thought took a deal of the spirit out of his anticipations. 想到这，他的劲头消了不少。
• All such bright anticipations were cruelly dashed that night. 所有这些美好的期望全在那天夜晚被无情地粉碎了。

69 anticipation   

n.预期，预料，期望

参考例句：

• We waited at the station in anticipation of her arrival.我们在车站等着，期待她的到来。
• The animals grew restless as if in anticipation of an earthquake.各种动物都变得焦躁不安，像是感到了地震即将发生。

70 vaguely   

adv.含糊地，暖昧地

参考例句：

• He had talked vaguely of going to work abroad.他含糊其词地说了到国外工作的事。
• He looked vaguely before him with unseeing eyes.他迷迷糊糊的望着前面，对一切都视而不见。

71 transmuting   

v.使变形，使变质，把…变成…( transmute的现在分词 )

参考例句：

• There are many recipes for transmuting items, so try many combinations. 合成物品有很多公式，所以尝试多种组合吧。 来自互联网
• Art is about creativity, transmuting the humblest subjects into the sublime. 艺术是一种创造力，能够把最卑贱的事物变得崇高庄严。 来自互联网

72 refractory   

adj.倔强的，难驾驭的

参考例句：

• He is a very refractory child.他是一个很倔强的孩子。
• Silicate minerals are characteristically refractory and difficult to break down.硅酸盐矿物的特点是耐熔和难以分离。

73 remains   

n.剩余物，残留物；遗体，遗迹

参考例句：

• He ate the remains of food hungrily.他狼吞虎咽地吃剩余的食物。
• The remains of the meal were fed to the dog.残羹剩饭喂狗了。

74 eternity   

n.不朽，来世；永恒，无穷

参考例句：

• The dull play seemed to last an eternity.这场乏味的剧似乎演个没完没了。
• Finally,Ying Tai and Shan Bo could be together for all of eternity.英台和山伯终能双宿双飞，永世相随。

75 mansions   

n.宅第，公馆，大厦( mansion的名词复数 )

参考例句：

• Fifth Avenue was boarded up where the rich had deserted their mansions. 第五大道上的富翁们已经出去避暑，空出的宅第都已锁好了门窗，钉上了木板。 来自英汉文学 - 嘉莉妹妹
• Oh, the mansions, the lights, the perfume, the loaded boudoirs and tables! 啊，那些高楼大厦、华灯、香水、藏金收银的闺房还有摆满山珍海味的餐桌！ 来自英汉文学 - 嘉莉妹妹

76 descend   

vt./vi.传下来，下来，下降

参考例句：

• I hope the grace of God would descend on me.我期望上帝的恩惠。
• We're not going to descend to such methods.我们不会沦落到使用这种手段。

77 inevitable   

adj.不可避免的，必然发生的

参考例句：

• Mary was wearing her inevitable large hat.玛丽戴着她总是戴的那顶大帽子。
• The defeat had inevitable consequences for British policy.战败对英国政策不可避免地产生了影响。

78 benevolent   

adj.仁慈的，乐善好施的

参考例句：

• His benevolent nature prevented him from refusing any beggar who accosted him.他乐善好施的本性使他不会拒绝走上前向他行乞的任何一个乞丐。
• He was a benevolent old man and he wouldn't hurt a fly.他是一个仁慈的老人，连只苍蝇都不愿伤害。

79 complement   

n.补足物，船上的定员；补语；vt.补充，补足

参考例句：

• The two suggestions complement each other.这两条建议相互补充。
• They oppose each other also complement each other.它们相辅相成。

80 abortive   

adj.不成功的，发育不全的

参考例句：

• We had to abandon our abortive attempts.我们的尝试没有成功，不得不放弃。
• Somehow the whole abortive affair got into the FBI files.这件早已夭折的案子不知怎么就进了联邦调查局的档案。

81 justification   

n.正当的理由；辩解的理由

参考例句：

• There's no justification for dividing the company into smaller units. 没有理由把公司划分成小单位。
• In the young there is a justification for this feeling. 在年轻人中有这种感觉是有理由的。

82 delusions   

n.欺骗( delusion的名词复数 )；谬见；错觉；妄想

参考例句：

• the delusions of the mentally ill 精神病患者的妄想
• She wants to travel first-class: she must have delusions of grandeur. 她想坐头等舱旅行，她一定自以为很了不起。 来自辞典例句

83 undoes   

松开( undo的第三人称单数 )； 解开； 毁灭； 败坏

参考例句：

• Undoes the last action or a sequence of actions, which are displayed in the Undo list. 撤消上一个操作或者一系列操作，这些操作显示在“撤消”列表中。

84 constituent   

n.选民；成分，组分；adj.组成的，构成的

参考例句：

• Sugar is the main constituent of candy.食糖是糖果的主要成分。
• Fibre is a natural constituent of a healthy diet.纤维是健康饮食的天然组成部分。

85 polemic   

n.争论，论战

参考例句：

• He launched into a fierce polemic against the government's policies.他猛烈地抨击政府的政策。
• He wrote a splendid polemic in my favour.他写了一篇出色的文章为我辩护。

86 alleged   

a.被指控的，嫌疑的

参考例句：

• It was alleged that he had taken bribes while in office. 他被指称在任时收受贿赂。
• alleged irregularities in the election campaign 被指称竞选运动中的不正当行为

87 inadequate   

adj.(for,to)不充足的，不适当的

参考例句：

• The supply is inadequate to meet the demand.供不应求。
• She was inadequate to the demands that were made on her.她还无力满足对她提出的各项要求。

88 varied   

adj.多样的，多变化的

参考例句：

• The forms of art are many and varied.艺术的形式是多种多样的。
• The hotel has a varied programme of nightly entertainment.宾馆有各种晚间娱乐活动。

89 attenuated   

v.（使）变细( attenuate的过去式和过去分词 )；（使）变薄；（使）变小；减弱

参考例句：

• an attenuated form of the virus 毒性已衰减的病毒
• You're a seraphic suggestion of attenuated thought . 你的思想是轻灵得如同天使一般的。 来自辞典例句

90 spectrum   

n.谱，光谱，频谱；范围，幅度，系列

参考例句：

• This is a kind of atomic spectrum.这是一种原子光谱。
• We have known much of the constitution of the solar spectrum.关于太阳光谱的构成，我们已了解不少。

91 obtrude   

v.闯入；侵入；打扰

参考例句：

• I'm sorry to obtrude on you at such a time.我很抱歉在这个时候打扰你。
• You had better not obtrude your opinions on others.你最好不要强迫别人接受你的意见。

92 persuasion   

n.劝说；说服；持有某种信仰的宗派

参考例句：

• He decided to leave only after much persuasion.经过多方劝说，他才决定离开。
• After a lot of persuasion,she agreed to go.经过多次劝说后，她同意去了。

93 auxiliary   

adj.辅助的，备用的

参考例句：

• I work in an auxiliary unit.我在一家附属单位工作。
• The hospital has an auxiliary power system in case of blackout.这家医院装有备用发电系统以防灯火管制。

94 rigid   

adj.严格的，死板的；刚硬的，僵硬的

参考例句：

• She became as rigid as adamant.她变得如顽石般的固执。
• The examination was so rigid that nearly all aspirants were ruled out.考试很严，几乎所有的考生都被淘汰了。

95 rigidly   

adv.刻板地，僵化地

参考例句：

• Life today is rigidly compartmentalized into work and leisure. 当今的生活被严格划分为工作和休闲两部分。
• The curriculum is rigidly prescribed from an early age. 自儿童时起即已开始有严格的课程设置。

96 prop   

vt.支撑；n.支柱，支撑物；支持者，靠山

参考例句：

• A worker put a prop against the wall of the tunnel to keep it from falling.一名工人用东西支撑住隧道壁好使它不会倒塌。
• The government does not intend to prop up declining industries.政府无意扶持不景气的企业。

97 credentials   

n.证明，资格，证明书，证件

参考例句：

• He has long credentials of diplomatic service.他的外交工作资历很深。
• Both candidates for the job have excellent credentials.此项工作的两个求职者都非常符合资格。

98 dispense   

vt.分配，分发；配(药)，发(药)；实施

参考例句：

• Let us dispense the food.咱们来分发这食物。
• The charity has been given a large sum of money to dispense as it sees fit.这个慈善机构获得一大笔钱，可自行适当分配。

99 qualified   

adj.合格的，有资格的，胜任的，有限制的

参考例句：

• He is qualified as a complete man of letters.他有资格当真正的文学家。
• We must note that we still lack qualified specialists.我们必须看到我们还缺乏有资质的专家。

100 literally   

adv.照字面意义，逐字地；确实

参考例句：

• He translated the passage literally.他逐字逐句地翻译这段文字。
• Sometimes she would not sit down till she was literally faint.有时候，她不走到真正要昏厥了，决不肯坐下来。

101 creed   

n.信条；信念，纲领

参考例句：

• They offended against every article of his creed.他们触犯了他的每一条戒律。
• Our creed has always been that business is business.我们的信条一直是公私分明。

102 irrelevant   

adj.不恰当的，无关系的，不相干的

参考例句：

• That is completely irrelevant to the subject under discussion.这跟讨论的主题完全不相关。
• A question about arithmetic is irrelevant in a music lesson.在音乐课上，一个数学的问题是风马牛不相及的。

103 wrought   

v.引起；以…原料制作；运转；adj.制造的

参考例句：

• Events in Paris wrought a change in British opinion towards France and Germany.巴黎发生的事件改变了英国对法国和德国的看法。
• It's a walking stick with a gold head wrought in the form of a flower.那是一个金质花形包头的拐杖。

104 affected   

adj.不自然的，假装的

参考例句：

• She showed an affected interest in our subject.她假装对我们的课题感到兴趣。
• His manners are affected.他的态度不自然。

105 authenticated   

v.证明是真实的、可靠的或有效的( authenticate的过去式和过去分词 )；鉴定，使生效

参考例句：

• The letter has been authenticated by handwriting experts. 这封信已由笔迹专家证明是真的。
• The date of manufacture of the jewellery has not been authenticated. 这些珠宝的制造日期尚未经证实。 来自《简明英汉词典》

106 interpretation   

n.解释，说明，描述；艺术处理

参考例句：

• His statement admits of one interpretation only.他的话只有一种解释。
• Analysis and interpretation is a very personal thing.分析与说明是个很主观的事情。

107 salvation   

n.（尤指基督）救世，超度，拯救，解困

参考例句：

• Salvation lay in political reform.解救办法在于政治改革。
• Christians hope and pray for salvation.基督教徒希望并祈祷灵魂得救。

108 formerly   

adv.从前，以前

参考例句：

• We now enjoy these comforts of which formerly we had only heard.我们现在享受到了过去只是听说过的那些舒适条件。
• This boat was formerly used on the rivers of China.这船从前航行在中国内河里。

109 assailed   

v.攻击( assail的过去式和过去分词 )；困扰；质问；毅然应对

参考例句：

• He was assailed with fierce blows to the head. 他的头遭到猛烈殴打。
• He has been assailed by bad breaks all these years. 这些年来他接二连三地倒霉。 来自《用法词典》

110 foes   

敌人，仇敌( foe的名词复数 )

参考例句：

• They steadily pushed their foes before them. 他们不停地追击敌人。
• She had fought many battles, vanquished many foes. 她身经百战，挫败过很多对手。

111 defenders   

n.防御者( defender的名词复数 )；守卫者；保护者；辩护者

参考例句：

• The defenders were outnumbered and had to give in. 抵抗者寡不敌众，只能投降。 来自《简明英汉词典》
• After hard fighting,the defenders were still masters of the city. 守军经过奋战仍然控制着城市。 来自《简明英汉词典》

112 apprehended   

逮捕，拘押( apprehend的过去式和过去分词 )； 理解

参考例句：

• She apprehended the complicated law very quickly. 她很快理解了复杂的法律。
• The police apprehended the criminal. 警察逮捕了罪犯。

113 miraculous   

adj.像奇迹一样的，不可思议的

参考例句：

• The wounded man made a miraculous recovery.伤员奇迹般地痊愈了。
• They won a miraculous victory over much stronger enemy.他们战胜了远比自己强大的敌人，赢得了非凡的胜利。

114 presumption   

n.推测，可能性，冒昧，放肆，[法律]推定

参考例句：

• Please pardon my presumption in writing to you.请原谅我很冒昧地写信给你。
• I don't think that's a false presumption.我认为那并不是错误的推测。

115 stimulus   

n.刺激，刺激物，促进因素，引起兴奋的事物

参考例句：

• Regard each failure as a stimulus to further efforts.把每次失利看成对进一步努力的激励。
• Light is a stimulus to growth in plants.光是促进植物生长的一个因素。

116 intercepts   

（数学）截距( intercept的名词复数 )

参考例句：

• It intercepts a portion of the light impinging on the photocell. 它遮住一部分照射在光电管上的光。
• The pelletfilter intercepts the particulate matter. 颗粒过滤器将颗粒物进行拦截。

117 dependence   

n.依靠，依赖；信任，信赖；隶属

参考例句：

• Doctors keep trying to break her dependence of the drug.医生们尽力使她戒除毒瘾。
• He was freed from financial dependence on his parents.他在经济上摆脱了对父母的依赖。

118 ordeal   

n.苦难经历，（尤指对品格、耐力的）严峻考验

参考例句：

• She managed to keep her sanity throughout the ordeal.在那场磨难中她始终保持神志正常。
• Being lost in the wilderness for a week was an ordeal for me.在荒野里迷路一星期对我来说真是一场磨难。

119 alteration   

n.变更，改变；蚀变

参考例句：

• The shirt needs alteration.这件衬衣需要改一改。
• He easily perceived there was an alteration in my countenance.他立刻看出我的脸色和往常有些不同。

120 antagonism   

n.对抗，敌对，对立

参考例句：

• People did not feel a strong antagonism for established policy.人们没有对既定方针产生强烈反应。
• There is still much antagonism between trades unions and the oil companies.工会和石油公司之间仍然存在着相当大的敌意。

121 perfectly   

adv.完美地，无可非议地，彻底地

参考例句：

• The witnesses were each perfectly certain of what they said.证人们个个对自己所说的话十分肯定。
• Everything that we're doing is all perfectly above board.我们做的每件事情都是光明正大的。

122 awakened   

v.（使）醒( awaken的过去式和过去分词 )；（使）觉醒；弄醒；（使）意识到

参考例句：

• She awakened to the sound of birds singing. 她醒来听到鸟的叫声。
• The public has been awakened to the full horror of the situation. 公众完全意识到了这一状况的可怕程度。 来自《简明英汉词典》

123 infamy   

n.声名狼藉，出丑，恶行

参考例句：

• They may grant you power,honour,and riches but afflict you with servitude,infamy,and poverty.他们可以给你权力、荣誉和财富，但却用奴役、耻辱和贫穷来折磨你。
• Traitors are held in infamy.叛徒为人所不齿。

124 phenomena   

n.现象

参考例句：

• Ade couldn't relate the phenomena with any theory he knew.艾德无法用他所知道的任何理论来解释这种现象。
• The object of these experiments was to find the connection,if any,between the two phenomena.这些实验的目的就是探索这两种现象之间的联系，如果存在着任何联系的话。

125 starry   

adj.星光照耀的, 闪亮的

参考例句：

• He looked at the starry heavens.他瞧着布满星星的天空。
• I like the starry winter sky.我喜欢这满天星斗的冬夜。

126 elastic   

n.橡皮圈，松紧带；adj.有弹性的；灵活的

参考例句：

• Rubber is an elastic material.橡胶是一种弹性材料。
• These regulations are elastic.这些规定是有弹性的。

127 juxtaposition   

n.毗邻，并置，并列

参考例句：

• The juxtaposition of these two remarks was startling.这两句话连在一起使人听了震惊。
• It is the result of the juxtaposition of contrasting colors.这是并列对比色的结果。

128 relatively   

adv.比较...地，相对地

参考例句：

• The rabbit is a relatively recent introduction in Australia.兔子是相对较新引入澳大利亚的物种。
• The operation was relatively painless.手术相对来说不痛。

129 derives   

v.得到( derive的第三人称单数 )；（从…中）得到获得；源于；（从…中）提取

参考例句：

• English derives in the main from the common Germanic stock. 英语主要源于日耳曼语系。 来自《简明英汉词典》
• He derives his income from freelance work. 他以自由职业获取收入。 来自《简明英汉词典》

130 derive   

v.取得；导出；引申；来自；源自；出自

参考例句：

• We derive our sustenance from the land.我们从土地获取食物。
• We shall derive much benefit from reading good novels.我们将从优秀小说中获得很大好处。

131 imprinted   

v.盖印（imprint的过去式与过去分词形式）

参考例句：

• The terrible scenes were indelibly imprinted on his mind. 那些恐怖场面深深地铭刻在他的心中。
• The scene was imprinted on my mind. 那个场面铭刻在我的心中。 来自《简明英汉词典》

132 descended   

a.为...后裔的，出身于...的

参考例句：

• A mood of melancholy descended on us. 一种悲伤的情绪袭上我们的心头。
• The path descended the hill in a series of zigzags. 小路呈连续的之字形顺着山坡蜿蜒而下。

133 countless   

adj.无数的，多得不计其数的

参考例句：

• In the war countless innocent people lost their lives.在这场战争中无数无辜的人丧失了性命。
• I've told you countless times.我已经告诉你无数遍了。

134 insulation   

n.隔离；绝缘；隔热

参考例句：

• Please examine the insulation of the electric wires in my house.请检查一下我屋子里电线的绝缘情况。
• It is always difficult to assure good insulation between the electric leads.要保证两个电触头之间有良好的绝缘总是很困难的。

135 prophesying   

v.预告，预言( prophesy的现在分词 )

参考例句：

• Every man praying or prophesying, having his head covered, dishonoureth his head. 凡男人祷告或是讲道（道或作说预言下同）若蒙着头，就是羞辱自己的头。 来自互联网
• Prophesying was the only human art that couldn't be improved by practice. 预言是唯一的一项无法经由练习而改善的人类技术。 来自互联网

136 prophesy   

v.预言；预示

参考例句：

• He dares to prophesy what will happen in the future.他敢预言未来将发生什么事。
• I prophesy that he'll be back in the old job.我预言他将重操旧业。

137 immortality   

n.不死，不朽

参考例句：

• belief in the immortality of the soul 灵魂不灭的信念
• It was like having immortality while you were still alive. 仿佛是当你仍然活着的时候就得到了永生。

138 dominion   

n.统治，管辖，支配权；领土，版图

参考例句：

• Alexander held dominion over a vast area.亚历山大曾统治过辽阔的地域。
• In the affluent society,the authorities are hardly forced to justify their dominion.在富裕社会里，当局几乎无需证明其统治之合理。

139 instinctive   

adj.(出于)本能的；直觉的；(出于)天性的

参考例句：

• He tried to conceal his instinctive revulsion at the idea.他试图饰盖自己对这一想法本能的厌恶。
• Animals have an instinctive fear of fire.动物本能地怕火。

140 violation   

n.违反(行为)，违背(行为)，侵犯

参考例句：

• He roared that was a violation of the rules.他大声说，那是违反规则的。
• He was fined 200 dollars for violation of traffic regulation.他因违反交通规则被罚款200美元。

141 subtlety   

n.微妙，敏锐，精巧；微妙之处，细微的区别

参考例句：

• He has shown enormous strength,great intelligence and great subtlety.他表现出充沛的精力、极大的智慧和高度的灵活性。
• The subtlety of his remarks was unnoticed by most of his audience.大多数听众都没有觉察到他讲话的微妙之处。

142 refinement   

n.文雅；高尚；精美；精制；精炼

参考例句：

• Sally is a woman of great refinement and beauty. 莎莉是个温文尔雅又很漂亮的女士。
• Good manners and correct speech are marks of refinement.彬彬有礼和谈吐得体是文雅的标志。

143 recurrence   

n.复发，反复，重现

参考例句：

• More care in the future will prevent recurrence of the mistake.将来的小心可防止错误的重现。
• He was aware of the possibility of a recurrence of his illness.他知道他的病有可能复发。

144 hesitation   

n.犹豫，踌躇

参考例句：

• After a long hesitation, he told the truth at last.踌躇了半天，他终于直说了。
• There was a certain hesitation in her manner.她的态度有些犹豫不决。

145 inviting   

adj.诱人的，引人注目的

参考例句：

• An inviting smell of coffee wafted into the room.一股诱人的咖啡香味飘进了房间。
• The kitchen smelled warm and inviting and blessedly familiar.这间厨房的味道温暖诱人，使人感到亲切温馨。

146 marvel   

vi.(at)惊叹vt.感到惊异；n.令人惊异的事

参考例句：

• The robot is a marvel of modern engineering.机器人是现代工程技术的奇迹。
• The operation was a marvel of medical skill.这次手术是医术上的一个奇迹。

147 interim   

adj.暂时的，临时的；n.间歇，过渡期间

参考例句：

• The government is taking interim measures to help those in immediate need.政府正在采取临时措施帮助那些有立即需要的人。
• It may turn out to be an interim technology.这可能只是个过渡技术。

148 likeness   

n.相像，相似（之处）

参考例句：

• I think the painter has produced a very true likeness.我认为这位画家画得非常逼真。
• She treasured the painted likeness of her son.她珍藏她儿子的画像。

149 speculation   

n.思索，沉思；猜测；投机

参考例句：

• Her mind is occupied with speculation.她的头脑忙于思考。
• There is widespread speculation that he is going to resign.人们普遍推测他要辞职。

150 absurdity   

n.荒谬，愚蠢；谬论

参考例句：

• The proposal borders upon the absurdity.这提议近乎荒谬。
• The absurdity of the situation made everyone laugh.情况的荒谬可笑使每个人都笑了。

151 irrational   

adj.无理性的，失去理性的

参考例句：

• After taking the drug she became completely irrational.她在吸毒后变得完全失去了理性。
• There are also signs of irrational exuberance among some investors.在某些投资者中是存在非理性繁荣的征象的。

152 faculty   

n.才能；学院，系；(学院或系的)全体教学人员

参考例句：

• He has a great faculty for learning foreign languages.他有学习外语的天赋。
• He has the faculty of saying the right thing at the right time.他有在恰当的时候说恰当的话的才智。

153 opposition   

n.反对，敌对

参考例句：

• The party leader is facing opposition in his own backyard.该党领袖在自己的党內遇到了反对。
• The police tried to break down the prisoner's opposition.警察设法制住了那个囚犯的反抗。

154 recurrences   

n.复发，反复，重现( recurrence的名词复数 )

参考例句：

• It was a melancholy tempered by recurrences of faith and resignation and simple joy. 心中不时产生信念，乐天知命的情绪，单纯的欣悦，从而冲淡了忧郁的气质。 来自辞典例句
• The interval without tumor burden turned shorter after multiple recurrences. 多次复发者复发间期逐渐缩短。 来自互联网

155 junction   

n.连接，接合；交叉点，接合处，枢纽站

参考例句：

• There's a bridge at the junction of the two rivers.两河的汇合处有座桥。
• You must give way when you come to this junction.你到了这个路口必须让路。

156 confession   

n.自白，供认，承认

参考例句：

• Her confession was simply tantamount to a casual explanation.她的自白简直等于一篇即席说明。
• The police used torture to extort a confession from him.警察对他用刑逼供。

157 overthrown   

adj. 打翻的，推倒的，倾覆的 动词overthrow的过去分词

参考例句：

• The president was overthrown in a military coup. 总统在军事政变中被赶下台。
• He has overthrown the basic standards of morality. 他已摒弃了基本的道德标准。

158 overthrow   

v.推翻，打倒，颠覆；n.推翻，瓦解，颠覆

参考例句：

• After the overthrow of the government,the country was in chaos.政府被推翻后，这个国家处于混乱中。
• The overthrow of his plans left him much discouraged.他的计划的失败使得他很气馁。

159 thoroughly   

adv.完全地，彻底地，十足地

参考例句：

• The soil must be thoroughly turned over before planting.一定要先把土地深翻一遍再下种。
• The soldiers have been thoroughly instructed in the care of their weapons.士兵们都系统地接受过保护武器的训练。

160 induction   

n.感应，感应现象

参考例句：

• His induction as a teacher was a turning point in his life.他就任教师工作是他一生的转折点。
• The magnetic signals are sensed by induction coils.磁信号由感应线圈所检测。

161 precarious   

adj.不安定的，靠不住的；根据不足的

参考例句：

• Our financial situation had become precarious.我们的财务状况已变得不稳定了。
• He earned a precarious living as an artist.作为一个艺术家，他过得是朝不保夕的生活。

162 derived   

vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取

参考例句：

• Many English words are derived from Latin and Greek. 英语很多词源出于拉丁文和希腊文。 来自《简明英汉词典》
• He derived his enthusiasm for literature from his father. 他对文学的爱好是受他父亲的影响。 来自《简明英汉词典》

163 applied   

adj.应用的；v.应用，适用

参考例句：

• She plans to take a course in applied linguistics.她打算学习应用语言学课程。
• This cream is best applied to the face at night.这种乳霜最好晚上擦脸用。

164 ascertained   

v.弄清，确定，查明( ascertain的过去式和过去分词 )

参考例句：

• The previously unidentified objects have now been definitely ascertained as being satellites. 原来所说的不明飞行物现在已证实是卫星。 来自《简明英汉词典》
• I ascertained that she was dead. 我断定她已经死了。 来自《简明英汉词典》

165 interfere   

v.(in)干涉，干预；(with)妨碍，打扰

参考例句：

• If we interfere, it may do more harm than good.如果我们干预的话，可能弊多利少。
• When others interfere in the affair,it always makes troubles. 别人一卷入这一事件，棘手的事情就来了。

166 speculative   

adj.思索性的，暝想性的，推理的

参考例句：

• Much of our information is speculative.我们的许多信息是带推测性的。
• The report is highly speculative and should be ignored.那个报道推测的成分很大，不应理会。

167 disciples   

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

参考例句：

• Judas was one of the twelve disciples of Jesus. 犹大是耶稣十二门徒之一。 来自《简明英汉词典》
• "The names of the first two disciples were --" “最初的两个门徒的名字是——” 来自英汉文学 - 汤姆历险

168 devout   

adj.虔诚的，虔敬的，衷心的 (n.devoutness)

参考例句：

• His devout Catholicism appeals to ordinary people.他对天主教的虔诚信仰感染了普通民众。
• The devout man prayed daily.那位虔诚的男士每天都祈祷。

169 forestalled   

v.先发制人，预先阻止( forestall的过去式和过去分词 )

参考例句：

• She forestalled their attempt. 她先发制人，阻止了他们的企图。 来自《简明英汉词典》
• I had my objection all prepared, but Stephens forestalled me. 我已做好准备要提出反对意见，不料斯蒂芬斯却抢先了一步。 来自辞典例句

170 ascended   

v.上升，攀登( ascend的过去式和过去分词 )

参考例句：

• He has ascended into heaven. 他已经升入了天堂。 来自《简明英汉词典》
• The climbers slowly ascended the mountain. 爬山运动员慢慢地登上了这座山。 来自《简明英汉词典》

171 radically   

ad.根本地，本质地

参考例句：

• I think we may have to rethink our policies fairly radically. 我认为我们可能要对我们的政策进行根本的反思。
• The health service must be radically reformed. 公共医疗卫生服务必须进行彻底改革。

172 incompetent   

adj.无能力的，不能胜任的

参考例句：

• He is utterly incompetent at his job.他完全不能胜任他的工作。
• He is incompetent at working with his hands.他动手能力不行。

173 omnipotent   

adj.全能的，万能的

参考例句：

• When we are omnipotent we shall have no more need of science.我们达到万能以后就不需要科学了。
• Money is not omnipotent,but we can't survive without money.金钱不是万能的，但是没有金钱我们却无法生存。

174 potent   

adj.强有力的，有权势的；有效力的

参考例句：

• The medicine had a potent effect on your disease.这药物对你的病疗效很大。
• We must account of his potent influence.我们必须考虑他的强有力的影响。

175 annihilates   

n.（彻底）消灭( annihilate的名词复数 )；使无效；废止；彻底击溃v.（彻底）消灭( annihilate的第三人称单数 )；使无效；废止；彻底击溃

参考例句：

• Art has no influence upon action. It annihilates the desire to act. 艺术不能影响行为。它可以根绝干某种行动的愿望。 来自辞典例句
• That which once you rode annihilates you. 昔时的坐骑，如今却要将你毁灭。 来自互联网

176 transmuted   

v.使变形，使变质，把…变成…( transmute的过去式和过去分词 )

参考例句：

• It was once thought that lead could be transmuted into gold. 有人曾经认为铅可以变成黄金。
• They transmuted the raw materials into finished products. 他们把原料变为成品。 来自《现代英汉综合大词典》

177 inflict   

vt.(on)把…强加给，使遭受，使承担

参考例句：

• Don't inflict your ideas on me.不要把你的想法强加于我。
• Don't inflict damage on any person.不要伤害任何人。

178 implement   

n.(pl.)工具，器具；vt.实行，实施，执行

参考例句：

• Don't undertake a project unless you can implement it.不要承担一项计划，除非你能完成这项计划。
• The best implement for digging a garden is a spade.在花园里挖土的最好工具是铁锹。

179 wielding   

手持着使用（武器、工具等）( wield的现在分词 )； 具有； 运用（权力）； 施加（影响）

参考例句：

• The rebels were wielding sticks of dynamite. 叛乱分子舞动着棒状炸药。
• He is wielding a knife. 他在挥舞着一把刀。

180 fictitious   

adj.虚构的，假设的；空头的

参考例句：

• She invented a fictitious boyfriend to put him off.她虚构出一个男朋友来拒绝他。
• The story my mother told me when I was young is fictitious.小时候妈妈对我讲的那个故事是虚构的。

181 specially   

adv.特定地；特殊地；明确地

参考例句：

• They are specially packaged so that they stack easily.它们经过特别包装以便于堆放。
• The machine was designed specially for demolishing old buildings.这种机器是专为拆毁旧楼房而设计的。

182 habitually   

ad.习惯地，通常地

参考例句：

• The pain of the disease caused him habitually to furrow his brow. 病痛使他习惯性地紧皱眉头。
• Habitually obedient to John, I came up to his chair. 我已经习惯于服从约翰，我来到他的椅子跟前。

183 passionate   

adj.热情的，热烈的，激昂的，易动情的，易怒的，性情暴躁的

参考例句：

• He is said to be the most passionate man.据说他是最有激情的人。
• He is very passionate about the project.他对那个项目非常热心。

184 yoke   

n.轭；支配；v.给...上轭，连接，使成配偶

参考例句：

• An ass and an ox,fastened to the same yoke,were drawing a wagon.驴子和公牛一起套在轭上拉车。
• The defeated army passed under the yoke.败军在轭门下通过。

185 dominant   

adj.支配的，统治的；占优势的；显性的；n.主因，要素，主要的人(或物)；显性基因

参考例句：

• The British were formerly dominant in India.英国人从前统治印度。
• She was a dominant figure in the French film industry.她在法国电影界是个举足轻重的人物。

186 regularity   

n.规律性，规则性；匀称，整齐

参考例句：

• The idea is to maintain the regularity of the heartbeat.问题就是要维持心跳的规律性。
• He exercised with a regularity that amazed us.他锻炼的规律程度令我们非常惊讶。

187 immutability   

n.不变(性)

参考例句：

• Farmers all over the globe knowinging the importance and immutability the seasons. 全全地球的农民们都明白季节的很重要性和永恒性。
• The immutability of God is a strong ground of consolation and encourages hope and confidence. 上帝的不变性乃是我们安慰的坚固根基，鼓励我们充满著盼望，信心。

188 tightens   

收紧( tighten的第三人称单数 )； （使）变紧； （使）绷紧； 加紧

参考例句：

• One set of provisions tightens emission standards. 一套使排放标准更加严格的规定。 来自英汉非文学 - 环境法 - 环境法
• Requires no special tools or fittings; hand tightens to relief valve outlet. 不需要专用工具或管件；用手将其紧固到安全阀上即可。

189 superstitious   

adj.迷信的

参考例句：

• They aim to deliver the people who are in bondage to superstitious belief.他们的目的在于解脱那些受迷信束缚的人。
• These superstitious practices should be abolished as soon as possible.这些迷信做法应尽早取消。

190 materialism   

n.［哲］唯物主义，唯物论；物质至上

参考例句：

• Idealism is opposite to materialism.唯心论和唯物论是对立的。
• Crass materialism causes people to forget spiritual values.极端唯物主义使人忘掉精神价值。

191 counteracting   

对抗，抵消( counteract的现在分词 )

参考例句：

• The turmoil, he said, was "counteracting the course of global civilization. " 这次骚乱，他指出，“阻碍了世界文明的进程”。
• But he notes that there are counteracting forces as well. 但是他也指出还有一些抵消因素。

192 refinements   

n.（生活）风雅；精炼( refinement的名词复数 )；改良品；细微的改良；优雅或高贵的动作

参考例句：

• The new model has electric windows and other refinements. 新型号有电动窗和其他改良装置。 来自《简明英汉词典》
• It is possible to add a few useful refinements to the basic system. 对基本系统进行一些有益的改良是可能的。 来自《简明英汉词典》

193 repels   

v.击退( repel的第三人称单数 )；使厌恶；排斥；推开

参考例句：

• His manner repels me. 他的举止让我厌恶。 来自《简明英汉词典》
• Her callous attitude repels me. 她冷酷无情的态度引起我的反感。 来自《简明英汉词典》

194 incapable   

adj.无能力的，不能做某事的

参考例句：

• He would be incapable of committing such a cruel deed.他不会做出这么残忍的事。
• Computers are incapable of creative thought.计算机不会创造性地思维。

195 allied   

adj.协约国的；同盟国的

参考例句：

• Britain was allied with the United States many times in history.历史上英国曾多次与美国结盟。
• Allied forces sustained heavy losses in the first few weeks of the campaign.同盟国在最初几周内遭受了巨大的损失。

196 domain   

n.(活动等)领域，范围；领地，势力范围

参考例句：

• This information should be in the public domain.这一消息应该为公众所知。
• This question comes into the domain of philosophy.这一问题属于哲学范畴。

197 specious   

adj.似是而非的；adv.似是而非地

参考例句：

• Such talk is actually specious and groundless.这些话实际上毫无根据，似是而非的。
• It is unlikely that the Duke was convinced by such specious arguments.公爵不太可能相信这种似是而非的论点。

198 infinity   

n.无限，无穷，大量

参考例句：

• It is impossible to count up to infinity.不可能数到无穷大。
• Theoretically,a line can extend into infinity.从理论上来说直线可以无限地延伸。

199 providence   

n.深谋远虑，天道，天意；远见；节约；上帝

参考例句：

• It is tempting Providence to go in that old boat.乘那艘旧船前往是冒大险。
• To act as you have done is to fly in the face of Providence.照你的所作所为那样去行事，是违背上帝的意志的。

200 tightened   

收紧( tighten的过去式和过去分词 )； （使）变紧； （使）绷紧； 加紧

参考例句：

• The rope holding the boat suddenly tightened and broke. 系船的绳子突然绷断了。
• His index finger tightened on the trigger but then relaxed again. 他的食指扣住扳机，然后又松开了。

201 isolated   

adj.与世隔绝的

参考例句：

• His bad behaviour was just an isolated incident. 他的不良行为只是个别事件。
• Patients with the disease should be isolated. 这种病的患者应予以隔离。

202 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：

• The scripture states that God did not want us to be alone.圣经指出上帝并不是想让我们独身一人生活。
• They invoked Hindu scripture to justify their position.他们援引印度教的经文为他们的立场辩护。

203 deity   

n.神，神性；被奉若神明的人(或物)

参考例句：

• Many animals were seen as the manifestation of a deity.许多动物被看作神的化身。
• The deity was hidden in the deepest recesses of the temple.神藏在庙宇壁龛的最深处。

204 precisely   

adv.恰好，正好，精确地，细致地

参考例句：

• It's precisely that sort of slick sales-talk that I mistrust.我不相信的正是那种油腔滑调的推销宣传。
• The man adjusted very precisely.那个人调得很准。

205 immediate   

adj.立即的；直接的，最接近的；紧靠的

参考例句：

• His immediate neighbours felt it their duty to call.他的近邻认为他们有责任去拜访。
• We declared ourselves for the immediate convocation of the meeting.我们主张立即召开这个会议。

206 cogency   

n.说服力；adj.有说服力的

参考例句：

• The film makes its points with cogency and force.影片强有力地阐明了主旨。
• There were perfectly cogent reasons why Julian Cavendish should be told of the Major's impending return.要将少校即将返回的消息告知朱利安·卡文迪什是有绝对充足的理由的。

207 confide   

v.向某人吐露秘密

参考例句：

• I would never readily confide in anybody.我从不轻易向人吐露秘密。
• He is going to confide the secrets of his heart to us.他将向我们吐露他心里的秘密。

208 distinguished   

adj.卓越的，杰出的，著名的

参考例句：

• Elephants are distinguished from other animals by their long noses.大象以其长长的鼻子显示出与其他动物的不同。
• A banquet was given in honor of the distinguished guests.宴会是为了向贵宾们致敬而举行的。

209 reposing   

v.将（手臂等）靠在某人（某物）上( repose的现在分词 )

参考例句：

• His parents were now reposing in the local churchyard. 他的双亲现在长眠于本地教堂墓地。 来自辞典例句
• The picture shows a nude reposing on a couch. 这幅画表现的是一个人赤身体躺在长沙发上。 来自辞典例句

210 acquiesce   

vi.默许，顺从，同意

参考例句：

• Her parents will never acquiesce in such an unsuitable marriage.她的父母决不会答应这门不相宜的婚事。
• He is so independent that he will never acquiesce.他很有主见，所以绝不会顺从。

211 exertion   

n.尽力，努力

参考例句：

• We were sweating profusely from the exertion of moving the furniture.我们搬动家具大费气力，累得大汗淋漓。
• She was hot and breathless from the exertion of cycling uphill.由于用力骑车爬坡，她浑身发热。

212 evoked   

[医]诱发的

参考例句：

• The music evoked memories of her youth. 这乐曲勾起了她对青年时代的回忆。
• Her face, though sad, still evoked a feeling of serenity. 她的脸色虽然悲伤，但仍使人感觉安详。

213 maxim   

n.格言，箴言

参考例句：

• Please lay the maxim to your heart.请把此格言记在心里。
• "Waste not,want not" is her favourite maxim.“不浪费则不匮乏”是她喜爱的格言。

214 ascent   

n.(声望或地位)提高；上升，升高；登高

参考例句：

• His rapid ascent in the social scale was surprising.他的社会地位提高之迅速令人吃惊。
• Burke pushed the button and the elevator began its slow ascent.伯克按动电钮，电梯开始缓慢上升。

215 divest   

v.脱去，剥除

参考例句：

• I cannot divest myself of the idea.我无法消除那个念头。
• He attempted to divest himself of all responsibilities for the decision.他力图摆脱掉作出该项决定的一切责任。

216 impersonal   

adj.无个人感情的，与个人无关的，非人称的

参考例句：

• Even his children found him strangely distant and impersonal.他的孩子们也认为他跟其他人很疏远，没有人情味。
• His manner seemed rather stiff and impersonal.他的态度似乎很生硬冷淡。

217 atheism   

n.无神论，不信神

参考例句：

• Atheism is the opinion that there is no God.无神论是认为不存在上帝的看法。
• Atheism is a hot topic.无神论是个热门话题。

218 reigns   

n.君主的统治( reign的名词复数 )；君主统治时期；任期；当政期

参考例句：

• In these valleys night reigns. 夜色笼罩着那些山谷。 来自《现代汉英综合大词典》
• The Queen of Britain reigns, but she does not rule or govern. 英国女王是国家元首，但不治国事。 来自辞典例句

219 civilisation   

n.文明，文化，开化，教化

参考例句：

• Energy and ideas are the twin bases of our civilisation.能源和思想是我们文明的两大基石。
• This opera is one of the cultural totems of Western civilisation.这部歌剧是西方文明的文化标志物之一。

220 circumscribed   

adj.[医]局限的：受限制或限于有限空间的v.在…周围划线( circumscribe的过去式和过去分词 )；划定…范围；限制；限定

参考例句：

• The power of the monarchy was circumscribed by the new law. 君主统治的权力受到了新法律的制约。
• His activities have been severely circumscribed since his illness. 自生病以来他的行动一直受到严格的限制。 来自《简明英汉词典》

221 confinement   

n.幽禁，拘留，监禁；分娩；限制，局限

参考例句：

• He spent eleven years in solitary confinement.他度过了11年的单独监禁。
• The date for my wife's confinement was approaching closer and closer.妻子分娩的日子越来越近了。

222 variance   

n.矛盾，不同

参考例句：

• The question of woman suffrage sets them at variance. 妇女参政的问题使他们发生争执。
• It is unnatural for brothers to be at variance. 兄弟之间不睦是不近人情的。

223 supreme   

adj.极度的，最重要的；至高的，最高的

参考例句：

• It was the supreme moment in his life.那是他一生中最重要的时刻。
• He handed up the indictment to the supreme court.他把起诉书送交最高法院。

224 primitive   

adj.原始的；简单的；n.原(始)人，原始事物

参考例句：

• It is a primitive instinct to flee a place of danger.逃离危险的地方是一种原始本能。
• His book describes the march of the civilization of a primitive society.他的著作描述了一个原始社会的开化过程。

225 derided   

v.取笑，嘲笑( deride的过去式和过去分词 )

参考例句：

• His views were derided as old-fashioned. 他的观点被当作旧思想受到嘲弄。
• Gazing up to the darkness I saw myself as a creature driven and derided by vanity. 我抬头疑视着黑暗，感到自己是一个被虚荣心驱使和拨弄的可怜虫。 来自辞典例句

226 poetical   

adj.似诗人的；诗一般的；韵文的；富有诗意的

参考例句：

• This is a poetical picture of the landscape. 这是一幅富有诗意的风景画。 来自《简明英汉词典》
• John is making a periphrastic study in a worn-out poetical fashion. 约翰正在对陈腐的诗风做迂回冗长的研究。 来自辞典例句

227 negation   

n.否定；否认

参考例句：

• No reasonable negation can be offered.没有合理的反对意见可以提出。
• The author boxed the compass of negation in his article.该作者在文章中依次探讨了各种反面的意见。

228 naturalist   

n.博物学家(尤指直接观察动植物者)

参考例句：

• He was a printer by trade and naturalist by avocation.他从事印刷业，同时是个博物学爱好者。
• The naturalist told us many stories about birds.博物学家给我们讲述了许多有关鸟儿的故事。

229 decided   

adj.决定了的，坚决的；明显的，明确的

参考例句：

• This gave them a decided advantage over their opponents.这使他们比对手具有明显的优势。
• There is a decided difference between British and Chinese way of greeting.英国人和中国人打招呼的方式有很明显的区别。

230 stringent   

adj.严厉的；令人信服的；银根紧的

参考例句：

• Financiers are calling for a relaxation of these stringent measures.金融家呼吁对这些严厉的措施予以放宽。
• Some of the conditions in the contract are too stringent.合同中有几项条件太苛刻。

231 crucible   

n.坩锅，严酷的考验

参考例句：

• The alliance had been forged in the crucible of war.这个联盟经受了战争的严峻考验。
• Put the required amount of metal into the crucible.把适量的金属放入坩埚。

232 virtuous   

adj.有品德的，善良的，贞洁的，有效力的

参考例句：

• She was such a virtuous woman that everybody respected her.她是个有道德的女性，人人都尊敬她。
• My uncle is always proud of having a virtuous wife.叔叔一直为娶到一位贤德的妻子而骄傲。

233 withdrawal   

n.取回，提款；撤退，撤军；收回，撤销

参考例句：

• The police were forced to make a tactical withdrawal.警方被迫进行战术撤退。
• They insisted upon a withdrawal of the statement and a public apology.他们坚持要收回那些话并公开道歉。

234 prudent   

adj.谨慎的，有远见的，精打细算的

参考例句：

• A prudent traveller never disparages his own country.聪明的旅行者从不贬低自己的国家。
• You must school yourself to be modest and prudent.你要学会谦虚谨慎。

235 penetrate   

v.透(渗)入；刺入，刺穿；洞察，了解

参考例句：

• Western ideas penetrate slowly through the East.西方观念逐渐传入东方。
• The sunshine could not penetrate where the trees were thickest.阳光不能透入树木最浓密的地方。

236 supremacy   

n.至上；至高权力

参考例句：

• No one could challenge her supremacy in gymnastics.她是最优秀的体操运动员，无人能胜过她。
• Theoretically,she holds supremacy as the head of the state.从理论上说，她作为国家的最高元首拥有至高无上的权力。

237 ascends   

v.上升，攀登( ascend的第三人称单数 )

参考例句：

• The azygos vein ascends in the right paravertebral gutter. 奇静脉在右侧脊柱旁沟内上升。 来自辞典例句
• The mortality curve ascends gradually to a plateau at age 65. 死亡曲线逐渐上升，到65岁时成平稳状态。 来自辞典例句

238 descends   

v.下来( descend的第三人称单数 )；下去；下降；下斜

参考例句：

• This festival descends from a religious rite. 这个节日起源于宗教仪式。 来自《简明英汉词典》
• The path descends steeply to the village. 小路陡直而下直到村子。 来自《简明英汉词典》

239 sublime   

adj.崇高的，伟大的；极度的，不顾后果的

参考例句：

• We should take some time to enjoy the sublime beauty of nature.我们应该花些时间去欣赏大自然的壮丽景象。
• Olympic games play as an important arena to exhibit the sublime idea.奥运会，就是展示此崇高理念的重要舞台。

240 worthy   

adj.(of)值得的，配得上的；有价值的

参考例句：

• I did not esteem him to be worthy of trust.我认为他不值得信赖。
• There occurred nothing that was worthy to be mentioned.没有值得一提的事发生。

241 peculiarities   

n. 特质, 特性, 怪癖, 古怪

参考例句：

• the cultural peculiarities of the English 英国人的文化特点
• He used to mimic speech peculiarities of another. 他过去总是模仿别人讲话的特点。

242 rebukes   

责难或指责( rebuke的第三人称单数 )

参考例句：

• His industry rebukes me. 他的勤劳使我感到惭傀。
• The manager's rebukes in loud voice and stern expression have made the clerks gathered in the out office start with alarm. 老板声色俱厉的责备把聚集在办公室外的职员们吓坏了。

243 temperate   

adj.温和的，温带的，自我克制的，不过分的

参考例句：

• Asia extends across the frigid,temperate and tropical zones.亚洲地跨寒、温、热三带。
• Great Britain has a temperate climate.英国气候温和。

244 resolute   

adj.坚决的，果敢的

参考例句：

• He was resolute in carrying out his plan.他坚决地实行他的计划。
• The Egyptians offered resolute resistance to the aggressors.埃及人对侵略者作出坚决的反抗。

245 ingenuity   

n.别出心裁；善于发明创造

参考例句：

• The boy showed ingenuity in making toys.那个小男孩做玩具很有创造力。
• I admire your ingenuity and perseverance.我钦佩你的别出心裁和毅力。

246 isolation   

n.隔离，孤立，分解，分离

参考例句：

• The millionaire lived in complete isolation from the outside world.这位富翁过着与世隔绝的生活。
• He retired and lived in relative isolation.他退休后，生活比较孤寂。

247 deriving   

v.得到( derive的现在分词 )；（从…中）得到获得；源于；（从…中）提取

参考例句：

• I anticipate deriving much instruction from the lecture. 我期望从这演讲中获得很多教益。 来自《简明英汉词典》
• He anticipated his deriving much instruction from the lecture. 他期望从这次演讲中得到很多教益。 来自辞典例句

248 marvels   

n.奇迹( marvel的名词复数 )；令人惊奇的事物（或事例）；不平凡的成果；成就v.惊奇，对…感到惊奇( marvel的第三人称单数 )

参考例句：

• The doctor's treatment has worked marvels : the patient has recovered completely. 该医生妙手回春，病人已完全康复。 来自辞典例句
• Nevertheless he revels in a catalogue of marvels. 可他还是兴致勃勃地罗列了一堆怪诞不经的事物。 来自辞典例句

249 perverse   

adj.刚愎的；坚持错误的，行为反常的

参考例句：

• It would be perverse to stop this healthy trend.阻止这种健康发展的趋势是没有道理的。
• She gets a perverse satisfaction from making other people embarrassed.她有一种不正常的心态，以使别人难堪来取乐。

250 almighty   

adj.全能的，万能的；很大的，很强的

参考例句：

• Those rebels did not really challenge Gods almighty power.这些叛徒没有对上帝的全能力量表示怀疑。
• It's almighty cold outside.外面冷得要命。

251 concealment   

n.隐藏, 掩盖，隐瞒

参考例句：

• the concealment of crime 对罪行的隐瞒
• Stay in concealment until the danger has passed. 把自己藏起来，待危险过去后再出来。

252 pointed   

adj.尖的，直截了当的

参考例句：

• He gave me a very sharp pointed pencil.他给我一支削得非常尖的铅笔。
• She wished to show Mrs.John Dashwood by this pointed invitation to her brother.她想通过对达茨伍德夫人提出直截了当的邀请向她的哥哥表示出来。

253 professed   

公开声称的，伪称的，已立誓信教的

参考例句：

• These, at least, were their professed reasons for pulling out of the deal. 至少这些是他们自称退出这宗交易的理由。
• Her manner professed a gaiety that she did not feel. 她的神态显出一种她并未实际感受到的快乐。

254 chasm   

n.深坑，断层，裂口，大分岐，利害冲突

参考例句：

• There's a chasm between rich and poor in that society.那社会中存在着贫富差距。
• A huge chasm gaped before them.他们面前有个巨大的裂痕。

255 gulf   

n.海湾；深渊，鸿沟；分歧，隔阂

参考例句：

• The gulf between the two leaders cannot be bridged.两位领导人之间的鸿沟难以跨越。
• There is a gulf between the two cities.这两座城市间有个海湾。

256 elevation   

n.高度；海拔；高地；上升；提高

参考例句：

• The house is at an elevation of 2,000 metres.那幢房子位于海拔两千米的高处。
• His elevation to the position of General Manager was announced yesterday.昨天宣布他晋升总经理职位。

257 motive   

n.动机，目的；adv.发动的，运动的

参考例句：

• The police could not find a motive for the murder.警察不能找到谋杀的动机。
• He had some motive in telling this fable.他讲这寓言故事是有用意的。

258 Founder   

n.创始者，缔造者

参考例句：

• He was extolled as the founder of their Florentine school.他被称颂为佛罗伦萨画派的鼻祖。
• According to the old tradition,Romulus was the founder of Rome.按照古老的传说，罗穆卢斯是古罗马的建国者。

259 recipient   

a.接受的,感受性强的 n.接受者,感受者,容器

参考例句：

• Please check that you have a valid email certificate for each recipient. 请检查是否对每个接收者都有有效的电子邮件证书。
• Colombia is the biggest U . S aid recipient in Latin America. 哥伦比亚是美国在拉丁美洲最大的援助对象。

260 overflowing   

n. 溢出物,溢流 adj. 充沛的，充满的 动词overflow的现在分词形式

参考例句：

• The stands were overflowing with farm and sideline products. 集市上农副产品非常丰富。
• The milk is overflowing. 牛奶溢出来了。

261 capabilities   

n.能力( capability的名词复数 )；可能；容量；[复数]潜在能力

参考例句：

• He was somewhat pompous and had a high opinion of his own capabilities. 他有点自大，自视甚高。 来自辞典例句
• Some programmers use tabs to break complex product capabilities into smaller chunks. 一些程序员认为，标签可以将复杂的功能分为每个窗格一组简单的功能。 来自About Face 3交互设计精髓

262 satire   

n.讽刺，讽刺文学，讽刺作品

参考例句：

• The movie is a clever satire on the advertising industry.那部影片是关于广告业的一部巧妙的讽刺作品。
• Satire is often a form of protest against injustice.讽刺往往是一种对不公正的抗议形式。

263 majestic   

adj.雄伟的，壮丽的，庄严的，威严的，崇高的

参考例句：

• In the distance rose the majestic Alps.远处耸立着雄伟的阿尔卑斯山。
• He looks majestic in uniform.他穿上军装显得很威风。

264 faculties   

n.能力( faculty的名词复数 )；全体教职员；技巧；院

参考例句：

• Although he's ninety, his mental faculties remain unimpaired. 他虽年届九旬，但头脑仍然清晰。
• All your faculties have come into play in your work. 在你的工作中，你的全部才能已起到了作用。 来自《简明英汉词典》

265 flexibility   

n.柔韧性，弹性，（光的）折射性，灵活性

参考例句：

• Her great strength lies in her flexibility.她的优势在于她灵活变通。
• The flexibility of a man's muscles will lessen as he becomes old.人老了肌肉的柔韧性将降低。

266 boundless   

adj.无限的；无边无际的；巨大的

参考例句：

• The boundless woods were sleeping in the deep repose of nature.无边无际的森林在大自然静寂的怀抱中酣睡着。
• His gratitude and devotion to the Party was boundless.他对党无限感激、无限忠诚。

267 frailties   

n.脆弱( frailty的名词复数 )；虚弱；（性格或行为上的）弱点；缺点

参考例句：

• The fact indicates the economic frailties of this type of farming. 这一事实表明，这种类型的农业在经济上有其脆弱性。 来自辞典例句
• He failed therein to take account of the frailties of human nature--the difficulties of matrimonial life. 在此，他没有考虑到人性的种种弱点--夫妻生活的种种难处。 来自英汉文学 - 嘉莉妹妹

268 virtue   

n.德行，美德；贞操；优点；功效，效力

参考例句：

• He was considered to be a paragon of virtue.他被认为是品德尽善尽美的典范。
• You need to decorate your mind with virtue.你应该用德行美化心灵。

269 corruption   

n.腐败，堕落，贪污

参考例句：

• The people asked the government to hit out against corruption and theft.人民要求政府严惩贪污盗窃。
• The old man reviled against corruption.那老人痛斥了贪污舞弊。

270 vapid   

adj.无味的；无生气的

参考例句：

• She made a vapid comment about the weather.她对天气作了一番平淡无奇的评论。
• He did the same thing year by year and found life vapid.他每年做着同样的事，觉得生活索然无味。

271 aspiration   

n.志向，志趣抱负；渴望；(语)送气音；吸出

参考例句：

• Man's aspiration should be as lofty as the stars.人的志气应当象天上的星星那么高。
• Young Addison had a strong aspiration to be an inventor.年幼的爱迪生渴望成为一名发明家。

272 feats   

功绩，伟业，技艺( feat的名词复数 )

参考例句：

• He used to astound his friends with feats of physical endurance. 过去，他表现出来的惊人耐力常让朋友们大吃一惊。
• His heroic feats made him a legend in his own time. 他的英雄业绩使他成了他那个时代的传奇人物。

273 accomplished   

adj.有才艺的；有造诣的；达到了的

参考例句：

• Thanks to your help,we accomplished the task ahead of schedule.亏得你们帮忙,我们才提前完成了任务。
• Removal of excess heat is accomplished by means of a radiator.通过散热器完成多余热量的排出。

274 elicited   

引出，探出( elicit的过去式和过去分词 )

参考例句：

• Threats to reinstate the tax elicited jeer from the Opposition. 恢复此项征税的威胁引起了反对党的嘲笑。
• The comedian's joke elicited applause and laughter from the audience. 那位滑稽演员的笑话博得观众的掌声和笑声。

275 propriety   

n.正当行为；正当；适当

参考例句：

• We hesitated at the propriety of the method.我们对这种办法是否适用拿不定主意。
• The sensitive matter was handled with great propriety.这件机密的事处理得极为适当。

276 justifying   

证明…有理( justify的现在分词 )； 为…辩护； 对…作出解释； 为…辩解（或辩护）

参考例句：

• He admitted it without justifying it. 他不加辩解地承认这个想法。
• The fellow-travellers'service usually consisted of justifying all the tergiversations of Soviet intenal and foreign policy. 同路人的服务通常包括对苏联国内外政策中一切互相矛盾之处进行辩护。

277 asperity   

n.粗鲁，艰苦

参考例句：

• He spoke to the boy with asperity.他严厉地对那男孩讲话。
• The asperity of the winter had everybody yearning for spring.严冬之苦让每个人都渴望春天。

278 resolutely   

adj.坚决地，果断地

参考例句：

• He resolutely adhered to what he had said at the meeting. 他坚持他在会上所说的话。
• He grumbles at his lot instead of resolutely facing his difficulties. 他不是果敢地去面对困难，而是抱怨自己运气不佳。

279 judicial   

adj.司法的，法庭的，审判的，明断的，公正的

参考例句：

• He is a man with a judicial mind.他是个公正的人。
• Tom takes judicial proceedings against his father.汤姆对他的父亲正式提出诉讼。