Leave them to God above; him serve and fear.
... Heaven is for thee too high
To know what passes there. Be lowly wise.”
Milton.
The elements that form a water-drop;
But will the faint and thirsty pilgrim stop
To scan its nature, ere the fount he tries?
With cold indifference3, reasoning, doubting still,—
The poor in spirit from the sacred rill
Drinks life, and, ere he comprehends, believes.”
The red glow of sunset had ceased to light up the latticed windows of the vicarage, or bathe its smooth lawn and thick shrubbery in a crimson4 glow. The rosy5 tint6 of the sky had faded into grey, and the evening mist had begun to rise, but still the vicar prolonged his walk on the gravel7 path in front of his dwelling8. Up and down he slowly paced, with his hands behind him, his eyes bent9 on the ground, and an expression of thought—painful thought—upon his benevolent10 face. Ida passed him on her return from a class, but, contrary to his usual habit, he took no notice of his daughter. Mabel tripped[76] through the open window,—a mode of exit which she usually preferred to the door,—and, running lightly up to her father, locked her arm within his, with a playful remark on his solitary11 mood. The remark did not call up an answering smile; Mr. Aumerle did not appear even to have heard it, so Mabel, concluding from his manner that he must be composing a funeral sermon, quietly left him to his grave meditations12.
At length, with a little sigh, as if he had just arrived at the conclusion of some painful line of reflection, the clergyman turned towards the house, and entering at the door, made his way towards his own little study.
As he had expected, the room was not empty. His brother sat reading at the table by the light of a lamp, which threw into strong relief the classic outline of his handsome features. Aumerle saw not—no mortal could see—the dim, dark form beside him, or mark the gigantic shadow cast over the reader by the bat-like wing extended over him by Pride.
Mr. Aumerle sat down near Augustine in silence. He surveyed his brother some moments with a look of anxious tenderness, then gave a little cough, as if to arouse his attention.
Augustine glanced up from the volume of German philosophy which he had been perusing13. He had perhaps an idea that something unpleasant was[77] coming, for he did not choose to commence the conversation.
“My dear Augustine,” began Lawrence Aumerle, after another uneasy little cough, “I have been for some time wishing to speak to you on a subject of great interest to us both. You must be aware,—you cannot but feel that the light observation which escaped you to-day at dinner, was of a nature to give me considerable pain.”
“What I said about the Bible?” replied his brother. “Well, it was a thoughtless observation, I own; but I certainly never intended to pain you. Your good lady came down upon me so sharp, and gave me such an oratorical14 cudgelling, that even Ida herself must have confessed that the punishment exceeded the offence.”
“Augustine, this is no jesting matter,” said his brother.
“I own that I was indiscreet and wrong in talking after that fashion in presence of the girls. Are you not satisfied with that frank confession15?”
“I am not satisfied; I cannot be satisfied while I remain in doubt as to whether those careless words did not really express the opinion of my brother. Ever since you have been here on this visit, Augustine, it has seemed to me as if a change had passed over you; you are no longer what you once were. There is not the frank interchange of thought between us that there used to be in former years.”
[78]
“I am no longer a boy,” replied Augustine, leaning carelessly back in his chair.
“When you were a boy,” continued Mr. Aumerle, “you used often to express to me your desire to enter the ministry16.”
“Oh, that’s all over,” replied Augustine quickly; “my views on many points have changed. I have discovered that there are many paths open to speculative17 thought besides the dry beaten one which you and all the pious18 world have been content for generations to tread.”
“Is it well,” said Aumerle, “to wander from the narrow path, in which so many have found happiness in life, and peace in death?”
“There are stumbling-blocks in that path,” replied Augustine; “difficulties which it would puzzle even a theologian like yourself to remove, and over which the learned and the zealous20 have wrangled21 from time immemorial. How can you explain to me this?” and the young man ran over, with rapid eloquence22, one after another of the difficult questions which have for ages put human wisdom to fault. “How can you explain all this?” he repeated, at the close of his argument.
“These things are beyond the grasp of the human mind,” replied the clergyman; “they are not contrary to reason, but above it.”
[79]
“Reason is the guide allotted23 to intellectual man,” said Augustine; “I go as far as she leads me, and no further.”
“Reason is the guide that leads to the temple of revelation. There is an overwhelming mass of evidence, external and internal, to convince any unprejudiced mind that the Bible is the word of God. Prophecies accomplished24, types fulfilled, the divine Spirit breathed through the pages, the unearthly perfection of One character there portrayed25, with superhuman knowledge of the frailties26 and requirements of man; the devotion of the early witnesses to its truth, who sealed their testimony27 with their blood; the standing28 miracles foretold29 in the Scriptures30, of the Jewish people scattered31 amongst all nations, and yet separate, and of a Church which, rising in an obscure land from the tomb of its Founder32, has spread against the opposition33 of earth and hell, has swept away the barriers raised against it by temporal power and spiritual idolatry, and the natural opposition of every unregenerate heart, and which still goes on conquering and to conquer;—is not all this sufficient to bring reason to the position of the handmaid of religion, and make her, as I said at the first, the guide to the temple of revelation?”
“Granted,” said Augustine, after a pause; “but, when we enter that temple, when we scrutinize34 the mysteries which it contains—”
[80]
“Reason is no longer capable of guiding the soul; the appointed guardian35 of these mysteries is faith.”
“Who would lead us blindfold36!” said Augustine impatiently. “Here it is that I would make my stand, for I maintain that no man—”
Pride.—“Gifted, intellectual man—”
Augustine.—“Is bound to believe what he cannot understand!”
Aumerle.—“Augustine, Augustine, all nature refutes you! What do we understand of the physical wonders that have environed man for thousands of years? We note facts, but in what innumerable instances are we baffled when we attempt to trace back effects to their causes! We hear the power of electricity in the thunder-clap, see it in the flash of lightning, nay37, make it the servant of our will to unite distant continents together; but who can say that he understands it? We give it a name, we calculate its force, but reason grasps not its nature. Who can say how the soul is united to the body? Who can say what the faculty38 of memory may be, where it hoards39 up its life-accumulated treasures, and produces on the moment from the mass the very idea which it requires? These are not foreign subjects, they are subjects brought daily to the attention of myriads40 of reasoning beings, and during sixty centuries what has reason made of them? She is content to give up her place to faith; we believe, but we cannot understand. And can we expect that aught[81] else should be the case when a weak, helpless worm like man fixes his thoughts upon the solemn mysteries of the invisible world,—when the finite attempts to comprehend the infinite! Reason, your boasted reason, at once shows the folly41 of such an expectation. On this earth we are in the infancy42 of our existence. As little could the young child of a monarch43, while scarcely yet able to read, expect to grasp the difficult science of administration, and make himself master of the details of the business of an empire, as man, with his limited faculties44, fathom45 the deep things of God!”
“In this your favourite simile,” said Augustine, “you must admit that some children are more advanced than the rest.”
“I believe that he is most advanced in spiritual knowledge,” replied Aumerle, “who can adopt the language of the gifted warrior-king of Israel.” He opened the Bible which lay on the table, and read aloud from the 131st Psalm:—
“Lord, my heart is not haughty, nor mine eyes lofty: neither do I exercise myself in great matters, or in things too high for me. Surely I have behaved and quieted myself, as a child that is weaned of his mother: my soul is even as a weaned child.”
“One would almost think,” observed Augustine, “that you consider intellect as rather a disqualification than a help in penetrating46 the mysteries of religion.”
[82]
“These mysteries are beyond the province allotted to human intellect,” replied his brother. “The Bible assures us that the natural man receiveth not the things of God, for they are spiritually discerned. Our Lord thanked his Father that these things, being hidden from the wise and prudent47 (wise in the world’s wisdom, prudent in their own eyes), were yet revealed unto babes. Depend upon it, my dear brother,” continued the clergyman earnestly, “the true stumbling-block in our path is our pride! Is it not written in the word, The meek48 will he guide in judgment49, and the meek will he teach his way?”
“Do you mean to assert,” said Augustine, “that none of the meek and devout50 have ever been troubled with difficulties and doubts?”
“Not so; I believe that many of God’s best servants have been much exercised with such spiritual trials. But it has been beautifully written, ‘A sign is granted to the doubt of love which is not given to the doubt of indifference.’ The meek are not left in darkness,—such are not given up to the adversary51. But it is because they oppose him, not in the intellectual armour52 of subtle reasoning and metaphysical argument, but armed with the sling53 of prayer, humble54 and persevering55 prayer. To such the promise of the Comforter is given, whose office is to guide unto all truth.’”
Augustine.—“You, doubtless, are amongst those spiritually enlightened, though I suspect that you[83] regard me as still in darkness. I should like to know how far, with faith your infallible guide, you have penetrated56 into such a mystery, for instance, as that of the origin of sin.”
Pride.—“Nail him with that difficulty; wrest57 his one weapon out of his hand, and see how he comes off in the contest when your intellect fairly grapples with his!”
Aumerle.—“I find it more profitable, my brother, to trace the effects of sin in my own heart, than to dive into such a mystery. The existence of sin within us concerns us more nearly than its origin.”
Augustine.—“Now own to me frankly58, Lawrence, whether there be not something conventional and strained in this perpetual talk—I had almost said cant59—about sin, which we hear from the best people in the world? I look upon it as the affectation of humility60, because without that crowning virtue61 the most saintly character is not considered to be absolutely perfect.”
Aumerle.—“Can you doubt the all-pervading influence of sin? The heart is deceitful above all things and desperately62 wicked. All our righteousnesses are as filthy63 rags. There is none that doeth good, no not one; this is the scriptural estimate of human nature.”
Augustine.—“Lay aside the Scriptures for a moment, and come to actual facts as we see them around us. Look now at such a character as that of[84] Ida—pure, unworldly, self-denying, devoted64; such a description of evil cannot for a moment be applied65 to her.”
Aumerle.—“You see her, God be praised, as she is by grace, and not by nature.”
Augustine.—“But she continues to regard herself as a sinner,—for aught that I know as the chief of sinners, she is ever repenting66 of errors which no one but herself can perceive.”
Aumerle.—“With faculties as limited as ours, our not perceiving errors is no proof of their non-existence. What to the naked eye is so pure as a crystal stream, or so glorious as the orb67 of day? yet the microscope reveals to us impurities68 in the water, and the telescope—blots in the sun.”
Augustine (smiling).—“Leave to me the unassisted vision. I do not wish to think ill of human nature. I believe that a man may walk serenely69 through life, and find himself in heaven at the end of it, without this incessant70 judging and condemning71 either himself or his fellow-creatures.”
Pride.—“Yes; one who is like yourself possesses an unblemished character, and a high moral standard, and who seeks to benefit his kind, without professions of superior sanctity.”
Aumerle.—“Augustine, I see but too clearly why your mind delights to seek out only the difficulties and doubts in religion! You can sit tranquilly72 as a judge, because you have never recognised your position[85] as a criminal. You are, with all your brilliant intellect, ignorant of the very alphabet of spiritual knowledge. You do not know your own weakness and sin.”
Pride.—“He imagines himself addressing one of the ignorant rustics73 of his parish. His mind is narrowed by professional bigotry74. It requires at least the virtue of patience to listen to such illiberal75 cant.”
Augustine (smiling).—“It seems, Lawrence, that you would have me acknowledge myself not only a child, but a very naughty child.”
Aumerle.—“Augustine, this is no subject for trifling76. The difference between our ages long made me regard you rather as a beloved son than a brother. In some points our relative positions may be reversed. You have shown yourself to be possessed77 of talents to which I can lay no claim; I cheerfully cede78 to you the palm in all that regards intellectual power. But in one thing riper years still give me the advantage. Experience is the natural growth of time; spiritual experience of self-examination and prayer. I am persuaded that every step of the Christian’s life opens to him a wider prospect79 of the evil of his sinful nature. He learns it not only from the Bible, but by painful remembrance of broken resolutions, neglected duties, and secret backslidings, even if the Almighty80 preserve him from falls visible to others. Spiritual pride, nay, all pride, can be but the offspring of ignorance, ignorance of the requirements of God’s[86] law, and of our failure in fulfilling that law,—ignorance of the infinite holiness of the Creator, and of the infirmity and guilt81 of the creature!”
Pride started at the words of Aumerle, and fiercely shook his sable82 wing. The earnestness and tenderness of the clergyman’s manner might have made some impression on his brother, but Pride threw himself between them, and laid an iron grasp on his slave. Oh, how difficult is it to speak rebuke83, without arousing the demon84 of Pride, and arming his giant strength against us!
Augustine rose from his seat, and said coldly, “Lawrence, we have had enough of this, and more than enough. Thanks for your well-meant sermon, though it savours more of the musty volumes of old divinity, than the enlightened systems of an age of progress. You and I will never look upon these matters in the same light; let the subject be dropped henceforth between us!” And so saying, and taking with him his philosophical85 book, Augustine Aumerle quitted the study.
The vicar remained behind, sad, disappointed, almost disheartened. His words appeared to have had no effect but that of irritating his brother, and weakening the bond between them. But Aumerle had another resource, and he failed not to avail himself of it. While Augustine in the drawing-room was amusing himself and delighting his nieces by a playful critique upon Tennyson’s poetry (theology[87] he had determined86 carefully to avoid entering upon again at the vicarage), Lawrence was upon his knees in his study, fervently88 imploring89 his heavenly Father to open the eyes of one who appeared to be gifted with all knowledge except that which could alone make him wise unto salvation90!
Perhaps the minister’s present failure was to himself a blessing91. It was sent to humble and prove him, to make him feel how powerless he was to influence a single soul without the aid of God’s Holy Spirit. It made him more earnest in prayer, more fervent87 in supplication92. How many in a better world may find that they have reason to thank God, not only for their successes, but their failures, and see that the blessings93 which they had invoked94 upon others, had been returned a hundred-fold into their own bosoms95!
点击
收听单词发音
收听单词发音 |
1
analyze
|
|
| vt.分析，解析 (=analyse) | |
参考例句： |
|
|
|
|
2
haughty
|
|
| adj.傲慢的，高傲的 | |
参考例句： |
|
|
|
|
3
indifference
|
|
| n.不感兴趣，不关心，冷淡，不在乎 | |
参考例句： |
|
|
|
|
4
crimson
|
|
| n./adj.深(绯)红色(的)；vi.脸变绯红色 | |
参考例句： |
|
|
|
|
5
rosy
|
|
| adj.美好的，乐观的，玫瑰色的 | |
参考例句： |
|
|
|
|
6
tint
|
|
| n.淡色，浅色；染发剂；vt.着以淡淡的颜色 | |
参考例句： |
|
|
|
|
7
gravel
|
|
| n.砂跞；砂砾层；结石 | |
参考例句： |
|
|
|
|
8
dwelling
|
|
| n.住宅，住所，寓所 | |
参考例句： |
|
|
|
|
9
bent
|
|
| n.爱好，癖好；adj.弯的；决心的，一心的 | |
参考例句： |
|
|
|
|
10
benevolent
|
|
| adj.仁慈的，乐善好施的 | |
参考例句： |
|
|
|
|
11
solitary
|
|
| adj.孤独的，独立的，荒凉的；n.隐士 | |
参考例句： |
|
|
|
|
12
meditations
|
|
| 默想( meditation的名词复数 )； 默念； 沉思； 冥想 | |
参考例句： |
|
|
|
|
13
perusing
|
|
| v.读（某篇文字）( peruse的现在分词 )；（尤指）细阅；审阅；匆匆读或心不在焉地浏览（某篇文字） | |
参考例句： |
|
|
|
|
14
oratorical
|
|
| adj.演说的，雄辩的 | |
参考例句： |
|
|
|
|
15
confession
|
|
| n.自白，供认，承认 | |
参考例句： |
|
|
|
|
16
ministry
|
|
| n.(政府的)部；牧师 | |
参考例句： |
|
|
|
|
17
speculative
|
|
| adj.思索性的，暝想性的，推理的 | |
参考例句： |
|
|
|
|
18
pious
|
|
| adj.虔诚的；道貌岸然的 | |
参考例句： |
|
|
|
|
19
exalted
|
|
| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
参考例句： |
|
|
|
|
20
zealous
|
|
| adj.狂热的，热心的 | |
参考例句： |
|
|
|
|
21
wrangled
|
|
| v.争吵，争论，口角( wrangle的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
22
eloquence
|
|
| n.雄辩；口才，修辞 | |
参考例句： |
|
|
|
|
23
allotted
|
|
| 分配，拨给，摊派( allot的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
24
accomplished
|
|
| adj.有才艺的；有造诣的；达到了的 | |
参考例句： |
|
|
|
|
25
portrayed
|
|
| v.画像( portray的过去式和过去分词 )；描述；描绘；描画 | |
参考例句： |
|
|
|
|
26
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： |
|
|
|
|
27
testimony
|
|
| n.证词；见证，证明 | |
参考例句： |
|
|
|
|
28
standing
|
|
| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
参考例句： |
|
|
|
|
29
foretold
|
|
| v.预言，预示( foretell的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
30
scriptures
|
|
| 经文，圣典( scripture的名词复数 )； 经典 | |
参考例句： |
|
|
|
|
31
scattered
|
|
| adj.分散的，稀疏的；散步的；疏疏落落的 | |
参考例句： |
|
|
|
|
32
Founder
|
|
| n.创始者，缔造者 | |
参考例句： |
|
|
|
|
33
opposition
|
|
| n.反对，敌对 | |
参考例句： |
|
|
|
|
34
scrutinize
|
|
| n.详细检查，细读 | |
参考例句： |
|
|
|
|
35
guardian
|
|
| n.监护人；守卫者，保护者 | |
参考例句： |
|
|
|
|
36
blindfold
|
|
| vt.蒙住…的眼睛；adj.盲目的；adv.盲目地；n.蒙眼的绷带[布等]； 障眼物，蒙蔽人的事物 | |
参考例句： |
|
|
|
|
37
nay
|
|
| adv.不；n.反对票，投反对票者 | |
参考例句： |
|
|
|
|
38
faculty
|
|
| n.才能；学院，系；(学院或系的)全体教学人员 | |
参考例句： |
|
|
|
|
39
hoards
|
|
| n.（钱财、食物或其他珍贵物品的）储藏，积存( hoard的名词复数 )v.积蓄并储藏（某物）( hoard的第三人称单数 ) | |
参考例句： |
|
|
|
|
40
myriads
|
|
| n.无数，极大数量( myriad的名词复数 ) | |
参考例句： |
|
|
|
|
41
folly
|
|
| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
参考例句： |
|
|
|
|
42
infancy
|
|
| n.婴儿期；幼年期；初期 | |
参考例句： |
|
|
|
|
43
monarch
|
|
| n.帝王，君主，最高统治者 | |
参考例句： |
|
|
|
|
44
faculties
|
|
| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
参考例句： |
|
|
|
|
45
fathom
|
|
| v.领悟，彻底了解 | |
参考例句： |
|
|
|
|
46
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： |
|
|
|
|
47
prudent
|
|
| adj.谨慎的，有远见的，精打细算的 | |
参考例句： |
|
|
|
|
48
meek
|
|
| adj.温顺的，逆来顺受的 | |
参考例句： |
|
|
|
|
49
judgment
|
|
| n.审判；判断力，识别力，看法，意见 | |
参考例句： |
|
|
|
|
50
devout
|
|
| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
参考例句： |
|
|
|
|
51
adversary
|
|
| adj.敌手，对手 | |
参考例句： |
|
|
|
|
52
armour
|
|
| （=armor）n.盔甲；装甲部队 | |
参考例句： |
|
|
|
|
53
sling
|
|
| vt.扔；悬挂；n.挂带；吊索，吊兜；弹弓 | |
参考例句： |
|
|
|
|
54
humble
|
|
| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
参考例句： |
|
|
|
|
55
persevering
|
|
| a.坚忍不拔的 | |
参考例句： |
|
|
|
|
56
penetrated
|
|
| adj. 击穿的，鞭辟入里的 动词penetrate的过去式和过去分词形式 | |
参考例句： |
|
|
|
|
57
wrest
|
|
| n.扭，拧，猛夺；v.夺取，猛扭，歪曲 | |
参考例句： |
|
|
|
|
58
frankly
|
|
| adv.坦白地，直率地；坦率地说 | |
参考例句： |
|
|
|
|
59
cant
|
|
| n.斜穿，黑话，猛扔 | |
参考例句： |
|
|
|
|
60
humility
|
|
| n.谦逊，谦恭 | |
参考例句： |
|
|
|
|
61
virtue
|
|
| n.德行，美德；贞操；优点；功效，效力 | |
参考例句： |
|
|
|
|
62
desperately
|
|
| adv.极度渴望地，绝望地，孤注一掷地 | |
参考例句： |
|
|
|
|
63
filthy
|
|
| adj.卑劣的；恶劣的，肮脏的 | |
参考例句： |
|
|
|
|
64
devoted
|
|
| adj.忠诚的，忠实的，热心的，献身于...的 | |
参考例句： |
|
|
|
|
65
applied
|
|
| adj.应用的；v.应用，适用 | |
参考例句： |
|
|
|
|
66
repenting
|
|
| 对（自己的所为）感到懊悔或忏悔( repent的现在分词 ) | |
参考例句： |
|
|
|
|
67
orb
|
|
| n.太阳；星球；v.弄圆；成球形 | |
参考例句： |
|
|
|
|
68
impurities
|
|
| 不纯( impurity的名词复数 )； 不洁； 淫秽； 杂质 | |
参考例句： |
|
|
|
|
69
serenely
|
|
| adv.安详地，宁静地，平静地 | |
参考例句： |
|
|
|
|
70
incessant
|
|
| adj.不停的，连续的 | |
参考例句： |
|
|
|
|
71
condemning
|
|
| v.（通常因道义上的原因而）谴责( condemn的现在分词 )；宣判；宣布…不能使用；迫使…陷于不幸的境地 | |
参考例句： |
|
|
|
|
72
tranquilly
|
|
| adv. 宁静地 | |
参考例句： |
|
|
|
|
73
rustics
|
|
| n.有农村或村民特色的( rustic的名词复数 )；粗野的；不雅的；用粗糙的木材或树枝制作的 | |
参考例句： |
|
|
|
|
74
bigotry
|
|
| n.偏见，偏执，持偏见的行为[态度]等 | |
参考例句： |
|
|
|
|
75
illiberal
|
|
| adj.气量狭小的，吝啬的 | |
参考例句： |
|
|
|
|
76
trifling
|
|
| adj.微不足道的；没什么价值的 | |
参考例句： |
|
|
|
|
77
possessed
|
|
| adj.疯狂的；拥有的，占有的 | |
参考例句： |
|
|
|
|
78
cede
|
|
| v.割让，放弃 | |
参考例句： |
|
|
|
|
79
prospect
|
|
| n.前景，前途；景色，视野 | |
参考例句： |
|
|
|
|
80
almighty
|
|
| adj.全能的，万能的；很大的，很强的 | |
参考例句： |
|
|
|
|
81
guilt
|
|
| n.犯罪；内疚；过失，罪责 | |
参考例句： |
|
|
|
|
82
sable
|
|
| n.黑貂；adj.黑色的 | |
参考例句： |
|
|
|
|
83
rebuke
|
|
| v.指责，非难，斥责 [反]praise | |
参考例句： |
|
|
|
|
84
demon
|
|
| n.魔鬼，恶魔 | |
参考例句： |
|
|
|
|
85
philosophical
|
|
| adj.哲学家的，哲学上的，达观的 | |
参考例句： |
|
|
|
|
86
determined
|
|
| adj.坚定的；有决心的 | |
参考例句： |
|
|
|
|
87
fervent
|
|
| adj.热的，热烈的，热情的 | |
参考例句： |
|
|
|
|
88
fervently
|
|
| adv.热烈地，热情地，强烈地 | |
参考例句： |
|
|
|
|
89
imploring
|
|
| 恳求的，哀求的 | |
参考例句： |
|
|
|
|
90
salvation
|
|
| n.（尤指基督）救世，超度，拯救，解困 | |
参考例句： |
|
|
|
|
91
blessing
|
|
| n.祈神赐福；祷告；祝福，祝愿 | |
参考例句： |
|
|
|
|
92
supplication
|
|
| n.恳求，祈愿，哀求 | |
参考例句： |
|
|
|
|
93
blessings
|
|
| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
参考例句： |
|
|
|
|
94
invoked
|
|
| v.援引( invoke的过去式和过去分词 )；行使（权利等）；祈求救助；恳求 | |
参考例句： |
|
|
|
|
95
bosoms
|
|
| 胸部( bosom的名词复数 )； 胸怀； 女衣胸部（或胸襟）； 和爱护自己的人在一起的情形 | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |