Part VI

 History of My Religious Opinions—1841–1845

 

From the end of 1841, I was on my death-bed, as regards my membership with the Anglican Church, though at the time I became aware of it only by degrees. I introduce what I have to say with this remark, by way of accounting¹ for the character of this remaining portion of my narrative². A death-bed has scarcely a history; it is a tedious decline, with seasons of rallying and seasons of falling back; and since the end is foreseen, or what is called a matter of time, it has little interest for the reader, especially if he has a kind heart. Moreover, it is a season when doors are closed and curtains drawn³, and when the sick man neither cares nor is able to record the stages of his malady⁴. I was in these circumstances, except so far as I was not allowed to die in peace,—except so far as friends, who had still a full right to come in upon me, and the public world which had not, have given a sort of history to those last four years. But in consequence, my narrative must be in great measure documentary. Letters of mine to friends have come to me since their deaths; others have been kindly⁵ lent me for the occasion; and I have some drafts of letters, and notes of my own, though I have no strictly⁶ personal or continuous memoranda⁷ to consult, and have unluckily mislaid some valuable papers.

And first as to my position in the view of duty; it was this:—1. I had given up my place in the Movement in my letter to the Bishop⁸ of Oxford⁹ in the spring of 1841; but 2. I could not give up my duties towards the many and various minds who had more or less been brought into it by me; 3. I expected or intended gradually to fall back into Lay Communion; 4. I never contemplated¹⁰ leaving the Church of England; 5. I could not hold office in her, if I were not allowed to hold the Catholic sense of the Articles; 6. I could not go to Rome, while she suffered honours to be paid to the Blessed Virgin¹² and the Saints which I thought incompatible¹³ with the Supreme¹⁴, Incommunicable Glory of the One Infinite and Eternal; 7. I desired a union with Rome under conditions, Church with Church; 8. I called Littlemore my Torres Vedras, and thought that some day we might advance again within the Anglican Church, as we had been forced to retire; 9. I kept back all persons who were disposed to go to Rome with all my might.

And I kept them back for three or four reasons; 1, because what I could not in conscience do myself, I could not suffer them to do; 2, because I thought that in various cases they were acting¹⁵ under excitement; 3, while I held St. Mary's, because I had duties to my Bishop and to the Anglican Church; and 4, in some cases, because I had received from their Anglican parents or superiors direct charge of them.

This was my view of my duty from the end of 1841, to my resignation of St. Mary's in the autumn of 1843. And now I shall relate my view, during that time, of the state of the controversy¹⁶ between the Churches.

As soon as I saw the hitch¹⁷ in the Anglican argument, during my course of reading in the summer of 1839, I began to look about, as I have said, for some ground which might supply a controversial basis for my need. The difficulty in question had affected¹⁸ my view both of Antiquity¹⁹ and Catholicity; for, while the history of St. Leo showed me that the deliberate and eventual²⁰ consent of the great body of the Church ratified²¹ a doctrinal decision, it also showed that the rule of Antiquity was not infringed²², though a doctrine²³ had not been publicly recognised as a portion of the dogmatic foundation of the Church, till centuries after the time of the apostles. Thus, whereas the Creeds²⁴ tell us that the Church is One, Holy, Catholic, and Apostolic, I could not prove that the Anglican communion was an integral part of the One Church, on the ground of its being Apostolic or Catholic, without reasoning in favour of what are commonly called the Roman corruptions²⁶; and I could not defend our separation from Rome without using arguments prejudicial to those great doctrines²⁷ concerning our Lord, which are the very foundation of the Christian²⁸ religion. The Via Media was an impossible idea; it was what I had called "standing²⁹ on one leg;" and it was necessary, if my old issue of the controversy was to be retained, to go further either one way or the other.

Accordingly, I abandoned that old ground and took another. I deliberately³⁰ quitted the old Anglican ground as untenable; but I did not do so all at once, but as I became more and more convinced of the state of the case. The Jerusalem bishopric was the ultimate condemnation³¹ of the old theory of the Via Media; from that time the Anglican Church was, in my mind, either not a normal portion of that One Church to which the promises were made, or at least in an abnormal state, and from that time I said boldly, as I did in my Protest, and as indeed I had even intimated in my letter to the Bishop of Oxford, that the Church in which I found myself had no claim on me, except on condition of its being a portion of the One Catholic Communion, and that that condition must ever be borne in mind as a practical matter, and had to be distinctly proved. All this was not inconsistent with my saying that, at this time, I had no thought of leaving that Church because I felt some of my old objections against Rome as strongly as ever. I had no right, I had no leave, to act against my conscience. That was a higher rule than any argument about the notes of the Church.

Under these circumstances I turned for protection to the note of sanctity, with a view of showing that we had at least one of the necessary notes, as fully³² as the Church of Rome; or, at least, without entering into comparisons, that we had it in such a sufficient sense as to reconcile us to our position, and to supply full evidence, and a clear direction, on the point of practical duty. We had the note of life,—not any sort of life, not such only as can come of nature, but a supernatural Christian life, which could only come directly from above. In my article in the British Critic, to which I have so often referred, in January, 1840 (before the time of Tract³³ 90), I said of the Anglican Church that "she has the note of possession, the note of freedom from party titles, the note of life,—a tough life and a vigorous; she has ancient descent, unbroken continuance, agreement in doctrine with the Ancient Church." Presently I go on to speak of sanctity: "Much as Roman Catholics may denounce us at present as schismatical, they could not resist us if the Anglican communion had but that one note of the Church upon it,—sanctity. The Church of the day [fourth century] could not resist Meletius; his enemies were fairly overcome by him, by his meekness³⁵ and holiness, which melted the most jealous of them." And I continue, "We are almost content to say to Romanists, account us not yet as a branch of the Catholic Church, though we be a branch, till we are like a branch, provided that when we do become like a branch, then you consent to acknowledge us," etc. And so I was led on in the Article to that sharp attack on English Catholics for their short-comings as regards this note, a good portion of which I have already quoted in another place. It is there that I speak of the great scandal which I took at their political, social, and controversial bearing; and this was a second reason why I fell back upon the note of sanctity, because it took me away from the necessity of making any attack upon the doctrines of the Roman Church, nay³⁶, from the consideration of her popular beliefs, and brought me upon a ground on which I felt I could not make a mistake; for what is a higher guide for us in speculation³⁷ and in practice, than that conscience of right and wrong, of truth and falsehood, those sentiments of what is decorous, consistent, and noble, which our Creator has made a part of our original nature? Therefore I felt I could not be wrong in attacking what I fancied was a fact,—the unscrupulousness, the deceit, and the intriguing³⁸ spirit of the agents and representatives of Rome.

This reference to holiness as the true test of a Church was steadily³⁹ kept in view in what I wrote in connection with Tract 90. I say in its Introduction, "The writer can never be party to forcing the opinions or projects of one school upon another; religious changes should be the act of the whole body. No good can come of a change which is not a development of feelings springing up freely and calmly within the bosom⁴¹ of the whole body itself; every change in religion" must be "attended by deep repentance⁴²; changes" must be "nurtured⁴³ in mutual⁴⁴ love; we cannot agree without a supernatural influence;" we must come "together to God to do for us what we cannot do for ourselves." In my letter to the bishop I said, "I have set myself against suggestions for considering the differences between ourselves and the foreign Churches with a view to their adjustment." (I meant in the way of negotiation⁴⁵, conference, agitation⁴⁶, or the like.) "Our business is with ourselves,—to make ourselves more holy, more self-denying, more primitive⁴⁷, more worthy⁴⁸ of our high calling. To be anxious for a composition of differences is to begin at the end. Political reconciliations⁴⁹ are but outward and hollow, and fallacious. And till Roman Catholics renounce⁵⁰ political efforts, and manifest in their public measures the light of holiness and truth, perpetual war is our only prospect⁵¹."

According to this theory, a religious body is part of the One Catholic and Apostolic Church, if it has the succession and the creed²⁵ of the apostles, with the note of holiness of life; and there is much in such a view to approve itself to the direct common sense and practical habits of an Englishman. However, with events consequent upon Tract 90, I sunk my theory to a lower level. What could be said in apology, when the bishops⁵² and the people of my Church, not only did not suffer, but actually rejected primitive Catholic doctrine, and tried to eject from their communion all who held it? after the Bishops' charges? after the Jerusalem "abomination?" Well, this could be said; still we were not nothing: we could not be as if we never had been a Church; we were "Samaria." This then was that lower level on which I placed myself, and all who felt with me, at the end of 1841.

To bring out this view was the purpose of four sermons preached at St. Mary's in December of that year. Hitherto I had not introduced the exciting topics of the day into the pulpit; on this occasion I did. I did so, for the moment was urgent; there was great unsettlement of mind among us, in consequence of those same events which had unsettled me. One special anxiety, very obvious, which was coming on me now, was, that what was "one man's meat was another man's poison." I had said even of Tract 90, "It was addressed to one set of persons, and has been used and commented on by another;" still more was it true now, that whatever I wrote for the service of those whom I knew to be in trouble of mind, would become on the one hand matter of suspicion and slander⁵³ in the mouths of my opponents, and of distress⁵⁴ and surprise to those on the other hand, who had no difficulties of faith at all. Accordingly, when I published these four sermons at the end of 1843, I introduced them with a recommendation that none should read them who did not need them. But in truth the virtual condemnation of Tract 90, after that the whole difficulty seemed to have been weathered, was an enormous disappointment and trial. My Protest also against the Jerusalem Bishopric was an unavoidable cause of excitement in the case of many; but it calmed them too, for the very fact of a Protest was a relief to their impatience⁵⁵. And so, in like manner, as regards the four sermons, of which I speak, though they acknowledged freely the great scandal which was involved in the recent episcopal doings, yet at the same time they might be said to bestow⁵⁶ upon the multiplied disorders⁵⁷ and shortcomings of the Anglican Church a sort of place in the Revealed Dispensation, and an intellectual position in the controversy, and the dignity of a great principle, for unsettled minds to take and use, which might teach them to recognise their own consistency⁵⁸, and to be reconciled to themselves, and which might absorb into itself and dry up a multitude of their grudgings, discontents, misgivings⁶¹, and questionings, and lead the way to humble⁶², thankful, and tranquil⁶³ thoughts;—and this was the effect which certainly it produced on myself.

The point of these sermons is, that, in spite of the rigid⁶⁴ character of the Jewish law, the formal and literal force of its precepts⁶⁵, and the manifest schism³⁴, and worse than schism, of the ten tribes, yet in fact they were still recognised as a people by the Divine Mercy; that the great prophets Elias and Eliseus were sent to them, and not only so, but sent to preach to them and reclaim⁶⁶ them, without any intimation that they must be reconciled to the line of David and the Aaronic priesthood, or go up to Jerusalem to worship. They were not in the Church, yet they had the means of grace and the hope of acceptance with their Maker⁶⁷. The application of all this to the Anglican Church was immediate⁶⁸;—whether a man could assume or exercise ministerial functions under the circumstances, or not, might not clearly appear, though it must be remembered that England had the apostolic priesthood, whereas Israel had no priesthood at all; but so far was clear, that there was no call at all for an Anglican to leave his Church for Rome, though he did not believe his own to be part of the One Church:—and for this reason, because it was a fact that the kingdom of Israel was cut off from the Temple; and yet its subjects, neither in a mass, nor as individuals, neither the multitudes on Mount Carmel, nor the Shunammite and her household, had any command given them, though miracles were displayed before them, to break off from their own people, and to submit themselves to Judah.[3]

It is plain that a theory such as this, whether the marks of a divine presence and life in the Anglican Church were sufficient to prove that she was actually within the covenant⁶⁹, or only sufficient to prove that she was at least enjoying extraordinary and uncovenanted mercies, not only lowered her level in a religious point of view, but weakened her controversial basis. Its very novelty made it suspicious; and there was no guarantee that the process of subsidence might not continue, and that it might not end in a submersion. Indeed, to many minds, to say that England was wrong was even to say that Rome was right; and no ethical⁷⁰ reasoning whatever could overcome in their case the argument from prescription⁷¹ and authority. To this objection I could only answer that I did not make my circumstances. I fully acknowledged the force and effectiveness of the genuine An glican theory, and that it was all but proof against the disputants of Rome; but still like Achilles, it had a vulnerable point, and that St. Leo had found it out for me, and that I could not help it;—that, were it not for matter of fact, the theory would be great indeed, it would be irresistible⁷², if it were only true. When I became a Catholic, the editor of a magazine who had in former days accused me, to my indignation, of tending towards Rome, wrote to me to ask, which of the two was now right, he or I? I answered him in a letter, part of which I here insert, as it will serve as a sort of leave-taking of the great theory, which is so specious⁷³ to look upon, so difficult to prove, and so hopeless to work.

"Nov. 8, 1845. I do not think, at all more than I did, that the Anglican principles which I advocated at the date you mention, lead men to the Church of Rome. If I must specify⁷⁴ what I mean by 'Anglican principles,' I should say, e.g. taking Antiquity, not the existing Church, as the oracle⁷⁵ of truth; and holding that the Apostolical Succession is a sufficient guarantee of Sacramental Grace, without union with the Christian Church throughout the world. I think these still the firmest, strongest ground against Rome—that is, if they can be held. They have been held by many, and are far more difficult to refute in the Roman controversy, than those of any other religious body.

"For myself, I found I could not hold them. I left them. From the time I began to suspect their unsoundness, I ceased to put them forward. When I was fairly sure of their unsoundness, I gave up my Living. When I was fully confident that the Church of Rome was the only true Church, I joined her.

"I have felt all along that Bp. Bull's theology was the only theology on which the English Church could stand. I have felt, that opposition⁷⁶ to the Church of Rome was part of that theology; and that he who could not protest against the Church of Rome was no true divine in the English Church. I have never said, nor attempted to say, that any one in office in the English Church, whether Bishop or incumbent⁷⁷, could be otherwise than in hostility⁷⁸ to the Church of Rome."

The Via Media then disappeared for ever, and a new Theory, made expressly for the occasion, took its place. I was pleased with my new view. I wrote to an intimate friend, Dec. 13, 1841, "I think you will give me the credit, Carissime, of not undervaluing the strength of the feelings which draw one [to Rome], and yet I am (I trust) quite clear about my duty to remain where I am; indeed, much clearer than I was some time since. If it is not presumptuous⁷⁹ to say, I have ... a much more definite view of the promised inward Presence of Christ with us in the Sacraments now that the outward notes of it are being removed. And I am content to be with Moses in the desert, or with Elijah excommunicated from the Temple. I say this, putting things at the strongest."

However, my friends of the moderate Apostolical party, who were my friends for the very reason of my having been so moderate and Anglican myself in general tone in times past, who had stood up for Tract 90 partly from faith in me, and certainly from generous and kind feeling, and had thereby⁸⁰ shared an obloquy⁸¹ which was none of theirs, were naturally surprised and offended at a line of argument, novel, and, as it appeared to them, wanton, which threw the whole controversy into confusion, stultified⁸² my former principles, and substituted, as they would consider, a sort of methodistic self-contemplation, especially abhorrent⁸³ both to my nature and to my past professions, for the plain and honest tokens, as they were commonly received, of a divine mission in the Anglican Church. They could not tell whither I was going; and were still further annoyed, when I would view the reception of Tract 90 by the public and the Bishops as so grave a matter, and threw about what they considered mysterious hints of "eventualities," and would not simply say, "An Anglican I was born, and an Anglican I will die." One of my familiar friends, who was in the country at Christmas, 1841-2, reported to me the feeling that prevailed about me; and how I felt towards it will appear in the following letter of mine, written in answer:—

"Oriel, Dec. 24, 1841. Carissime, you cannot tell how sad your account of Moberly has made me. His view of the sinfulness of the decrees of Trent is as much against union of Churches as against individual conversions⁸⁵. To tell the truth, I never have examined those decrees with this object, and have no view; but that is very different from having a deliberate view against them. Could not he say which they are? I suppose Transubstantiation is one. A. B., though of course he would not like to have it repeated, does not scruple⁸⁶ at that. I have not my mind clear. Moberly must recollect⁸⁷ that Palmer thinks they all bear a Catholic interpretation⁸⁸. For myself, this only I see, that there is indefinitely more in the Fathers against our own state of alienation⁸⁹ from Christendom than against the Tridentine Decrees.

"The only thing I can think of [that I can have said] is this, that there were persons who, if our Church committed herself to heresy⁹⁰, sooner than think that there was no Church anywhere, would believe the Roman to be the Church; and therefore would on faith accept what they could not otherwise acquiesce⁹¹ in. I suppose, it would be no relief to him to insist upon the circumstance that there is no immediate danger. Individuals can never be answered for of course; but I should think lightly of that man, who, for some act of the Bishops, should all at once leave the Church. Now, considering how the Clergy⁹² really are improving, considering that this row is even making them read the Tracts⁹³, is it not possible we may all be in a better state of mind seven years hence to consider these matters? and may we not leave them meanwhile to the will of Providence⁹⁴? I cannot believe this work has been of man; God has a right to His own work, to do what He will with it. May we not try to leave it in His hands, and be content?

"If you learn anything about Barter⁹⁵, which leads you to think that I can relieve him by a letter, let me know. The truth is this—our good friends do not read the Fathers; they assent⁹⁶ to us from the common sense of the case: then, when the Fathers, and we, say more than their common sense, they are dreadfully shocked.

"The Bishop of London has rejected a man, 1. For holding any Sacrifice in the Eucharist. 2. The Real Presence. 3. That there is a grace in Ordination⁹⁸.[4]

"Are we quite sure that the Bishops will not be drawing up some stringent⁹⁹ declarations of faith? is this what Moberly fears? Would the Bishop of Oxford accept them? If so, I should be driven into the Refuge for the Destitute¹⁰⁰ [Littlemore]. But I promise Moberly, I would do my utmost to catch all dangerous persons and clap them into confinement¹⁰¹ there."

Christmas Day, 1841. "I have been dreaming of Moberly all night. Should not he and the like see, that it is unwise, unfair, and impatient to ask others, What will you do under circumstances, which have not, which may never come? Why bring fear, suspicion, and disunion into the camp about things which are merely in posse? Natural, and exceedingly kind as Barter's and another friend's letters were, I think they have done great harm. I speak most sincerely when I say, that there are things which I neither contemplate¹¹, nor wish to contemplate; but, when I am asked about them ten times, at length I begin to contemplate them.

"He surely does not mean to say, that nothing could separate a man from the English Church, e.g. its avowing¹⁰⁴ Socinianism; its holding the Holy Eucharist in a Socinian sense. Yet, he would say, it was not right to contemplate such things.

"Again, our case is [diverging] from that of Ken's. To say nothing of the last miserable¹⁰⁵ century, which has given us to start from a much lower level and with much less to spare than a Churchman in the 17th century, questions of doctrine are now coming in; with him, it was a question of discipline.

"If such dreadful events were realised, I cannot help thinking we should all be vastly more agreed than we think now. Indeed, is it possible (humanly speaking) that those, who have so much the same heart, should widely differ? But let this be considered, as to alternatives. What communion could we join? Could the Scotch¹⁰⁶ or American sanction the presence of its Bishops and congregations in England, without incurring¹⁰⁸ the imputation¹⁰⁹ of schism, unless indeed (and is that likely?) they denounced the English as heretical?

"Is not this a time of strange providences? is it not our safest course, without looking to consequences, to do simply what we think right day by day? shall we not be sure to go wrong, if we attempt to trace by anticipation¹¹⁰ the course of divine Providence?

"Has not all our misery¹¹¹, as a Church, arisen from people being afraid to look difficulties in the face? They have palliated acts, when they should have denounced them. There is that good fellow, Worcester Palmer, can whitewash¹¹² the Ecclesiastical Commission and the Jerusalem Bishopric. And what is the consequence? that our Church has, through centuries, ever been sinking lower and lower, till good part of its pretensions¹¹³ and professions is a mere¹⁰² sham¹¹⁴, though it be a duty to make the best of what we have received. Yet, though bound to make the best of other men's shams¹¹⁵, let us not incur¹⁰⁷ any of our own. The truest friends of our Church are they, who say boldly when her rulers are going wrong, and the consequences; and (to speak catachrestically) they are most likely to die in the Church, who are, under these black circumstances, most prepared to leave it.

"And I will add, that, considering the traces of God's grace which surround us, I am very sanguine¹¹⁶, or rather confident (if it is right so to speak), that our prayers and our alms will come up as a memorial before God, and that all this miserable confusion tends to good.

"Let us not then be anxious, and anticipate differences in prospect, when we agree in the present.

"P.S. I think, when friends [i.e. the extreme party] get over their first unsettlement of mind and consequent vague apprehensions¹¹⁸, which the new attitude of the Bishops, and our feelings upon it, have brought about, they will get contented¹¹⁹ and satisfied. They will see that they exaggerated things.... Of course it would have been wrong to anticipate what one's feelings would be under such a painful contingency¹²⁰ as the Bishops' charging as they have done—so it seems to me nobody's fault. Nor is it wonderful that others" [moderate men] "are startled" [i.e. at my Protest, etc. etc.]; "yet they should recollect that the more implicit¹²¹ the reverence¹²² one pays to a Bishop, the more keen will be one's perception of heresy in him. The cord is binding¹²³ and compelling, till it snaps.

"Men of reflection would have seen this, if they had looked that way. Last spring, a very high churchman talked to me of resisting my Bishop, of asking him for the Canons under which he acted, and so forth¹²⁴; but those, who have cultivated a loyal feeling towards their superiors, are the most loving servants, or the most zealous¹²⁶ protestors. If others became so too, if the clergy of Chester denounced the heresy of their diocesan, they would be doing their duty, and relieving themselves of the share which they otherwise have in any possible defection of their brethren."

"St. Stephen's [December 26]. How I fidget! I now fear that the note I wrote yesterday only makes matters worse by disclosing too much. This is always my great difficulty.

"In the present state of excitement on both sides, I think of leaving out altogether my reassertion of No. 90 in my Preface to Volume 6, and merely saying, 'As many false reports are at this time in circulation about him, he hopes his well-wishers will take this Volume as an indication of his real thoughts and feelings: those who are not, he leaves in God's hand to bring them to a better mind in His own time.' What do you say to the logic¹²⁷, sentiment, and propriety¹²⁸ of this?"

There was one very old friend, at a distance from Oxford, afterwards a Catholic, now dead some years, who must have said something to me, I do not know what, which challenged a frank reply; for I disclosed to him, I do not know in what words, my frightful¹²⁹ suspicion, hitherto only known to two persons, as regards my Anglicanism, perhaps I might break down in the event, that perhaps we were both out of the Church. He answered me thus, under date of Jan. 29, 1842: "I don't think that I ever was so shocked by any communication, which was ever made to me, as by your letter of this morning. It has quite unnerved me.... I cannot but write to you, though I am at a loss where to begin ... I know of no act by which we have dissevered ourselves from the communion of the Church Universal.... The more I study Scripture¹³¹, the more am I impressed with the resemblance between the Romish principle in the Church and the Babylon of St. John.... I am ready to grieve that I ever directed my thoughts to theology, if it is indeed so uncertain, as your doubts seem to indicate."

While my old and true friends were thus in trouble about me, I suppose they felt not only anxiety but pain, to see that I was gradually surrendering myself to the influence of others, who had not their own claims upon me, younger men, and of a cast of mind uncongenial to my own. A new school of thought was rising, as is usual in such movements, and was sweeping¹³² the original party of the movement aside, and was taking its place. The most prominent person in it, was a man of elegant genius, of classical mind, of rare talent in literary composition:—Mr. Oakeley. He was not far from my own age; I had long known him, though of late years he had not been in residence at Oxford; and quite lately, he has been taking several signal occasions of renewing that kindness, which he ever showed towards me when we were both in the Anglican Church. His tone of mind was not unlike that which gave a character to the early movement; he was almost a typical Oxford man, and, as far as I recollect, both in political and ecclesiastical views, would have been of one spirit with the Oriel party of 1826-1833. But he had entered late into the Movement; he did not know its first years; and, beginning with a new start, he was naturally thrown together with that body of eager, acute, resolute¹³³ minds who had begun their Catholic life about the same time as he, who knew nothing about the Via Media, but had heard much about Rome. This new party rapidly formed and increased, in and out of Oxford, and, as it so happened, contemporaneously with that very summer, when I received so serious a blow to my ecclesiastical views from the study of the Monophysite controversy. These men cut into the original Movement at an angle, fell across its line of thought, and then set about turning that line in its own direction. They were most of them keenly religious men, with a true concern for their souls as the first matter of all, with a great zeal¹²⁵ for me, but giving little certainty at the time as to which way they would ultimately turn. Some in the event have remained firm to Anglicanism, some have become Catholics, and some have found a refuge in Liberalism. Nothing was clearer concerning them, than that they needed to be kept in order; and on me who had had so much to do with the making of them, that duty was as clearly incumbent; and it is equally clear, from what I have already said, that I was just the person, above all others, who could not undertake it. There are no friends like old friends; but of those old friends, few could help me, few could understand me, many were annoyed with me, some were angry, because I was breaking up a compact party, and some, as a matter of conscience, could not listen to me. I said, bitterly, "You are throwing me on others, whether I will or no." Yet still I had good and true friends around me of the old sort, in and out of Oxford too. But on the other hand, though I neither was so fond of the persons, nor of the methods of thought, which belonged to this new school, excepting two or three men, as of the old set, though I could not trust in their firmness of purpose, for, like a swarm¹³⁴ of flies, they might come and go, and at length be divided and dissipated, yet I had an intense sympathy in their object and in the direction of their path, in spite of my old friends, in spite of my old life-long prejudices. In spite of my ingrained fears of Rome, and the decision of my reason and conscience against her usages, in spite of my affection for Oxford and Oriel, yet I had a secret longing¹³⁵ love of Rome the author of English Christianity, and I had a true devotion to the Blessed Virgin, in whose College I lived, whose altar I served, and whose immaculate purity I had in one of my earliest printed Sermons made much of. And it was the consciousness of this bias¹³⁶ in myself, if it is so to be called, which made me preach so earnestly against the danger of being swayed by our sympathy rather than our reason in religious inquiry¹³⁷. And moreover, the members of this new school looked up to me, as I have said, and did me true kindnesses, and really loved me, and stood by me in trouble, when others went away, and for all this I was grateful; nay, many of them were in trouble themselves, and in the same boat with me, and that was a further cause of sympathy between us; and hence it was, when the new school came on in force, and into collision with the old, I had not the heart, any more than the power, to repel¹³⁸ them; I was in great perplexity, and hardly knew where I stood; I took their part: and, when I wanted to be in peace and silence, I had to speak out, and I incurred¹³⁹ the charge of weakness from some men, and of mysteriousness, shuffling¹⁴⁰, and underhand dealing¹⁴¹ from the majority.

Now I will say here frankly¹⁴², that this sort of charge is a matter which I cannot properly meet, because I cannot duly realise it. I have never had any suspicion of my own honesty; and, when men say that I was dishonest, I cannot grasp the accusation¹⁴³ as a distinct conception, such as it is possible to encounter. If a man said to me, "On such a day and before such persons you said a thing was white, when it was black," I understand what is meant well enough, and I can set myself to prove an alibi¹⁴⁴ or to explain the mistake; or if a man said to me, "You tried to gain me over to your party, intending to take me with you to Rome, but you did not succeed," I can give him the lie, and lay down an assertion of my own as firm and as exact as his, that not from the time that I was first unsettled, did I ever attempt to gain any one over to myself or to my Romanizing opinions, and that it is only his own coxcombical fancy which has bred such a thought in him: but my imagination is at a loss in presence of those vague charges, which have commonly been brought against me, charges, which are made up of impressions, and understandings, and inferences, and hearsay¹⁴⁵, and surmises¹⁴⁷. Accordingly, I shall not make the attempt, for, in doing so, I should be dealing blows in the air; what I shall attempt is to state what I know of myself and what I recollect, and leave its application to others.

While I had confidence in the Via Media, and thought that nothing could overset it, I did not mind laying down large principles, which I saw would go further than was commonly perceived. I considered that to make the Via Media concrete and substantive¹⁴⁸, it must be much more than it was in outline; that the Anglican Church must have a ceremonial, a ritual, and a fulness of doctrine and devotion, which it had not at present, if it were to compete with the Roman Church with any prospect of success. Such additions would not remove it from its proper basis, but would merely strengthen and beautify it: such, for instance, would be confraternities, particular devotions, reverence for the Blessed Virgin, prayers for the dead, beautiful churches, rich offerings to them and in them, monastic houses, and many other observances and institutions, which I used to say belonged to us as much as to Rome, though Rome had appropriated them, and boasted of them, by reason of our having let them slip from us. The principle, on which all this turned, is brought out in one of the letters I published on occasion of Tract 90. "The age is moving," I said, "towards something; and most unhappily the one religious communion among us, which has of late years been practically in possession of this something, is the Church of Rome. She alone, amid all the errors and evils of her practical system, has given free scope to the feelings of awe¹⁴⁹, mystery, tenderness, reverence, devotedness¹⁵⁰, and other feelings which may be especially called Catholic. The question then is, whether we shall give them up to the Roman Church or claim them for ourselves.... But if we do give them up, we must give up the men who cherish them. We must consent either to give up the men, or to admit their principles." With these feelings I frankly admit, that, while I was working simply for the sake of the Anglican Church, I did not at all mind, though I found myself laying down principles in its defence, which went beyond that particular defence which high-and-dry men thought perfection, and though I ended in framing a sort of defence, which they might call a revolution, while I thought it a restoration. Thus, for illustration, I might discourse¹⁵¹ upon the "Communion of Saints" in such a manner, (though I do not recollect doing so) as might lead the way towards devotion to the Blessed Virgin and the saints on the one hand, and towards prayers for the dead on the other. In a memorandum¹⁵² of the year 1844 or 1845, I thus speak on this subject: "If the Church be not defended on establishment grounds, it must be upon principles, which go far beyond their immediate object. Sometimes I saw these further results, sometimes not. Though I saw them, I sometimes did not say that I saw them; so long as I thought they were inconsistent, not with our Church, but only with the existing opinions, I was not unwilling¹⁵³ to insinuate¹⁵⁴ truths into our Church, which I thought had a right to be there."

To so much I confess; but I do not confess, I simply deny that I ever said anything which secretly bore against the Church of England, knowing it myself, in order that others might unwarily accept it. It was indeed one of my great difficulties and causes of reserve, as time went on, that I at length recognised in principles which I had honestly preached as if Anglican, conclusions favourable¹⁵⁵ to the Roman Church. Of course I did not like to confess this; and, when interrogated¹⁵⁶, was in consequence in perplexity. The prime instance of this was the appeal to Antiquity; St. Leo had overset, in my own judgment¹⁵⁸, its force in the special argument for Anglicanism; yet I was committed to Antiquity, together with the whole Anglican school; what then was I to say, when acute minds urged this or that application of it against the Via Media? it was impossible that, in such circumstances, any answer could be given which was not unsatisfactory, or any behaviour adopted which was not mysterious. Again, sometimes in what I wrote I went just as far as I saw, and could as little say more, as I could see what is below the horizon; and therefore, when asked as to the consequences of what I had said, had no answer to give. Again, sometimes when I was asked, whether certain conclusions did not follow from a certain principle, I might not be able to tell at the moment, especially if the matter were complicated; and for this reason, if for no other, because there is great difference between a conclusion in the abstract and a conclusion in the concrete, and because a conclusion may be modified in fact by a conclusion from some opposite principle. Or it might so happen that I got simply confused, by the very clearness of the logic which was administered to me, and thus gave my sanction to conclusions which really were not mine; and when the report of those conclusions came round to me through others, I had to unsay them. And then again, perhaps I did not like to see men scared or scandalised by unfeeling logical inferences, which would not have touched them to the day of their death, had they not been made to eat them. And then I felt altogether the force of the maxim¹⁵⁹ of St. Ambrose, "Non in dialectica complacuit Deo salvum facere populum suum;"—I had a great dislike of paper logic. For myself, it was not logic that carried me on; as well might one say that the quicksilver in the barometer¹⁶⁰ changes the weather. It is the concrete being that reasons; pass a number of years, and I find my mind in a new place; how? the whole man moves; paper logic is but the record of it. All the logic in the world would not have made me move faster towards Rome than I did; as well might you say that I have arrived at the end of my journey, because I see the village church before me, as venture to assert that the miles, over which my soul had to pass before it got to Rome, could be annihilated¹⁶¹, even though I had had some far clearer view than I then had, that Rome was my ultimate destination. Great acts take time. At least this is what I felt in my own case; and therefore to come to me with methods of logic, had in it the nature of a provocation¹⁶², and, though I do not think I ever showed it, made me somewhat indifferent how I met them, and perhaps led me, as a means of relieving my impatience, to be mysterious or irrelevant¹⁶⁴, or to give in because I could not reply. And a greater trouble still than these logical mazes¹⁶⁵, was the introduction of logic into every subject whatever, so far, that is, as it was done. Before I was at Oriel, I recollect an acquaintance saying to me that "the Oriel Common Room stank¹⁶⁶ of Logic." One is not at all pleased when poetry, or eloquence¹⁶⁷, or devotion, is considered as if chiefly intended to feed syllogisms. Now, in saying all this, I am saying nothing against the deep piety¹⁶⁸ and earnestness which were characteristics of this second phase of the Movement, in which I have taken so prominent a part. What I have been observing is, that this phase had a tendency to bewilder and to upset me, and, that instead of saying so, as I ought to have done, in a sort of easiness, for what I know, I gave answers at random¹⁶⁹, which have led to my appearing close or inconsistent.

I have turned up two letters of this period, which in a measure illustrate¹⁷⁰ what I have been saying. The first is what I said to the Bishop of Oxford on occasion of Tract 90:

"March 20, 1841. No one can enter into my situation but myself. I see a great many minds working in various directions and a variety of principles with multiplied bearings; I act for the best. I sincerely think that matters would not have gone better for the Church, had I never written. And if I write I have a choice of difficulties. It is easy for those who do not enter into those difficulties to say, 'He ought to say this and not say that,' but things are wonderfully linked together, and I cannot, or rather I would not be dishonest. When persons too interrogate¹⁵⁷ me, I am obliged in many cases to give an opinion, or I seem to be underhand. Keeping silence looks like artifice¹⁷¹. And I do not like people to consult or respect me, from thinking differently of my opinions from what I know them to be. And again (to use the proverb) what is one man's food is another man's poison. All these things make my situation very difficult. But that collision must at some time ensue between members of the Church of opposite sentiments, I have long been aware. The time and mode has been in the hand of Providence; I do not mean to exclude my own great imperfections in bringing it about; yet I still feel obliged to think the Tract necessary.

"Dr. Pusey has shown me your Lordship's letters to him. I am most desirous of saying in print anything which I can honestly say to remove false impressions created by the Tract."

The second is part of the notes of a letter sent to Dr. Pusey in the next year:

"October 16, 1842. As to my being entirely¹⁷² with A. B., I do not know the limits of my own opinions. If A. B. says that this or that is a development from what I have said, I cannot say Yes or No. It is plausible¹⁷³, it may be true. Of course the fact that the Roman Church has so developed and maintained, adds great weight to the antecedent plausibility¹⁷⁴. I cannot assert that it is not true; but I cannot, with that keen perception which some people have, appropriate it. It is a nuisance to me to be forced beyond what I can fairly accept."

There was another source of the perplexity with which at this time I was encompassed¹⁷⁵, and of the reserve and mysteriousness, of which it gave me the credit. After Tract 90 the Protestant world would not let me alone; they pursued me in the public journals to Littlemore. Reports of all kinds were circulated about me. "Imprimis, why did I go up to Littlemore at all? For no good purpose certainly; I dared not tell why." Why, to be sure, it was hard that I should be obliged to say to the Editors of newspapers that I went up there to say my prayers; it was hard to have to tell the world in confidence, that I had a certain doubt about the Anglican system, and could not at that moment resolve it, or say what would come of it; it was hard to have to confess that I had thought of giving up my living a year or two before, and that this was a first step to it. It was hard to have to plead, that, for what I knew, my doubts would vanish, if the newspapers would be so good as to give me time and let me alone. Who would ever dream of making the world his confidant? yet I was considered insidious¹⁷⁶, sly, dishonest, if I would not open my heart to the tender mercies of the world. But they persisted: "What was I doing at Littlemore?" Doing there? have I not retreated from you? have I not given up my position and my place? am I alone, of Englishmen, not to have the privilege to go where I will, no questions asked? am I alone to be followed about by jealous prying¹⁷⁷ eyes, who note down whether I go in at a back door or at the front, and who the men are who happen to call on me in the afternoon? Cowards! if I advanced one step, you would run away; it is not you that I fear: "Di me terrent, et Jupiter hostis." It is because the Bishops still go on charging against me, though I have quite given up: it is that secret misgiving⁶⁰ of heart which tells me that they do well, for I have neither lot nor part with them: this it is which weighs me down. I cannot walk into or out of my house, but curious eyes are upon me. Why will you not let me die in peace? Wounded brutes¹⁷⁸ creep into some hole to die in, and no one grudges¹⁷⁹ it them. Let me alone, I shall not trouble you long. This was the keen heavy feeling which pierced me, and, I think, these are the very words that I used to myself. I asked, in the words of a great motto, "Ubi lapsus? quid feci?" One day when I entered my house, I found a flight of undergraduates inside. Heads of houses, as mounted patrols, walked their horses round those poor cottages. Doctors of divinity dived into the hidden recesses¹⁸⁰ of that private tenement¹⁸¹ uninvited, and drew domestic conclusions from what they saw there. I had thought that an Englishman's house was his castle; but the newspapers thought otherwise, and at last the matter came before my good Bishop. I insert his letter, and a portion of my reply to him:—

"April 12, 1842. So many of the charges against yourself and your friends which I have seen in the public journals have been, within my own knowledge, false and calumnious¹⁸², that I am not apt to pay much attention to what is asserted with respect to you in the newspapers.

"In a" [newspaper], "however, of April 9, there appears a paragraph in which it is asserted, as a matter of notoriety, that a 'so-called Anglo-Catholic Monastery¹⁸³ is in process of erection at Littlemore, and that the cells of dormitories, the chapel¹⁸⁴, the refectory, the cloisters¹⁸⁵ all may be seen advancing to perfection, under the eye of a Parish Priest of the Diocese of Oxford.'

"Now, as I have understood that you really are possessed¹⁸⁶ of some tenements¹⁸⁷ at Littlemore—as it is generally believed that they are destined¹⁸⁸ for the purposes of study and devotion—and as much suspicion and jealousy¹⁸⁹ are felt about the matter, I am anxious to afford you an opportunity of making me an explanation on the subject.

"I know you too well not to be aware that you are the last man living to attempt in my Diocese a revival¹⁹¹ of the Monastic orders (in anything approaching to the Romanist sense of the term) without previous communication with me—or indeed that you should take upon yourself to originate any measure of importance without authority from the heads of the Church—and therefore I at once exonerate¹⁹² you from the accusation brought against you by the newspaper I have quoted, but I feel it nevertheless a duty to my Diocese and myself, as well as to you, to ask you to put it in my power to contradict what, if uncontradicted, would appear to imply a glaring invasion of all ecclesiastical discipline on your part, or of inexcusable neglect and indifference¹⁹³ to my duties on mine."

"April 14, 1842. I am very much obliged by your Lordship's kindness in allowing me to write to you on the subject of my house at Littlemore; at the same time I feel it hard both on your Lordship and myself that the restlessness of the public mind should oblige you to require an explanation of me.

"It is now a whole year that I have been the subject of incessant¹⁹⁴ misrepresentation. A year since I submitted entirely to your Lordship's authority; and with the intention of following out the particular act enjoined¹⁹⁵ upon me, I not only stopped the series of Tracts, on which I was engaged, but withdrew from all public discussion of Church matters of the day, or what may be called ecclesiastical politics. I turned myself at once to the preparation for the Press of the translations of St. Athanasius to which I had long wished to devote myself, and I intended and intend to employ myself in the like theological studies, and in the concerns of my own parish and in practical works.

"With the same view of personal improvement I was led more seriously to a design which had been long on my mind. For many years, at least thirteen, I have wished to give myself to a life of greater religious regularity¹⁹⁶ than I have hitherto led; but it is very unpleasant to confess such a wish even to my Bishop, because it seems arrogant¹⁹⁷, and because it is committing me to a profession which may come to nothing. For what have I done that I am to be called to account by the world for my private actions, in a way in which no one else is called? Why may I not have that liberty which all others are allowed? I am often accused of being underhand and uncandid in respect to the intentions to which I have been alluding¹⁹⁹: but no one likes his own good resolutions noised about, both from mere common delicacy²⁰⁰ and from fear lest he should not be able to fulfil them. I feel it very cruel, though the parties in fault do not know what they are doing, that very sacred matters between me and my conscience are made a matter of public talk. May I take a case parallel though different? suppose a person in prospect of marriage; would he like the subject discussed in newspapers, and parties, circumstances, etc., etc., publicly demanded of him, at the penalty of being accused of craft and duplicity?

"The resolution I speak of has been taken with reference to myself alone, and has been contemplated quite independent of the co-operation of any other human being, and without reference to success or failure other than personal, and without regard to the blame or approbation²⁰² of man. And being a resolution of years, and one to which I feel God has called me, and in which I am violating no rule of the Church any more than if I married, I should have to answer for it, if I did not pursue it, as a good Providence made openings for it. In pursuing it then I am thinking of myself alone, not aiming at any ecclesiastical or external effects. At the same time of course it would be a great comfort to me to know that God had put it into the hearts of others to pursue their personal edification in the same way, and unnatural²⁰³ not to wish to have the benefit of their presence and encouragement, or not to think it a great infringement²⁰⁴ on the rights of conscience if such personal and private resolutions were interfered²⁰⁵ with. Your Lordship will allow me to add my firm conviction that such religious resolutions are most necessary for keeping a certain class of minds firm in their allegiance to our Church; but still I can as truly say that my own reason for anything I have done has been a personal one, without which I should not have entered upon it, and which I hope to pursue whether with or without the sympathies of others pursuing a similar course." ...

"As to my intentions, I purpose to live there myself a good deal, as I have a resident curate in Oxford. In doing this, I believe I am consulting for the good of my parish, as my population at Littlemore is at least equal to that of St. Mary's in Oxford, and the whole of Littlemore is double of it. It has been very much neglected; and in providing a parsonage-house at Littlemore, as this will be, and will be called, I conceive I am doing a very great benefit to my people. At the same time it has appeared to me that a partial or temporary retirement²⁰⁶ from St. Mary's Church might be expedient²⁰⁷ under the prevailing²⁰⁸ excitement.

"As to the quotation²⁰⁹ from the [newspaper] which I have not seen, your Lordship will perceive from what I have said, that no 'monastery is in process of erection;' there is no 'chapel;' no 'refectory,' hardly a dining-room or parlour. The 'cloisters' are my shed connecting the cottages. I do not understand what 'cells of dormitories' means. Of course I can repeat your Lordship's words that 'I am not attempting a revival of the Monastic Orders, in anything approaching to the Romanist sense of the term,' or 'taking on myself to originate any measure of importance without authority from the Heads of the Church.' I am attempting nothing ecclesiastical, but something personal and private, and which can only be made public, not private, by newspapers and letter-writers, in which sense the most sacred and conscientious²¹⁰ resolves and acts may certainly be made the objects of an unmannerly and unfeeling curiosity."

One calumny²¹¹ there was which the bishop did not believe, and of which of course he had no idea of speaking. It was that I was actually in the service of the enemy. I had been already received into the Catholic Church, and was rearing at Littlemore a nest of Papists, who, like me, were to take the Anglican oaths which they did not believe, and for which they got dispensation from Rome, and thus in due time were to bring over to that unprincipled Church great numbers of the Anglican clergy and laity²¹². Bishops gave their countenance²¹³ to this imputation against me. The case was simply this:—as I made Littlemore a place of retirement for myself, so did I offer it to others. There were young men in Oxford, whose testimonials for Orders had been refused by their Colleges; there were young clergymen, who had found themselves unable from conscience to go on with their duties, and had thrown up their parochial engagements. Such men were already going straight to Rome, and I interposed; I interposed for the reasons I have given in the beginning of this portion of my narrative. I interposed from fidelity²¹⁴ to my clerical engagements, and from duty to my Bishop; and from the interest which I was bound to take in them, and from belief that they were premature²¹⁵ or excited. Their friends besought²¹⁶ me to quiet them, if I could. Some of them came to live with me at Littlemore. They were laymen²¹⁷, or in the place of laymen. I kept some of them back for several years from being received into the Catholic Church. Even when I had given up my living, I was still bound by my duty to their parents or friends, and I did not forget still to do what I could for them. The immediate occasion of my resigning St. Mary's, was the unexpected conversion⁸⁴ of one of them. After that, I felt it was impossible to keep my post there, for I had been unable to keep my word with my Bishop.

The following letters refer, more or less, to these men, whether they were with me at Littlemore or not:—

1. 1843 or 1844. "I did not explain to you sufficiently²¹⁸ the state of mind of those who were in danger. I only spoke²¹⁹ of those who were convinced that our Church was external to the Church Catholic, though they felt it unsafe to trust their own private convictions; but there are two other states of mind; 1, that of those who are unconsciously near Rome, and whose despair about our Church would at once develop into a state of conscious approximation, or a quasi-resolution to go over; 2, those who feel they can with a safe conscience remain with us while they are allowed to testify in behalf of Catholicism, i.e. as if by such acts they were putting our Church, or at least that portion of it in which they were included, in the position of catechumens."

2. "July 16, 1843. I assure you that I feel, with only too much sympathy, what you say. You need not be told that the whole subject of our position is a subject of anxiety to others beside yourself. It is no good attempting to offer advice, when perhaps I might raise difficulties instead of removing them. It seems to me quite a case, in which you should, as far as may be, make up your mind for yourself. Come to Littlemore by all means. We shall all rejoice in your company; and, if quiet and retirement are able, as they very likely will be, to reconcile you to things as they are, you shall have your fill of them. How distressed²²⁰ poor Henry Wilberforce must be! Knowing how he values you, I feel for him; but, alas²²¹! he has his own position, and every one else has his own, and the misery is that no two of us have exactly the same.

"It is very kind of you to be so frank and open with me, as you are; but this is a time which throws together persons who feel alike. May I without taking a liberty sign myself, yours affectionately, etc."

3. "1845. I am concerned to find you speak of me in a tone of distrust. If you knew me ever so little, instead of hearing of me from persons who do not know me at all, you would think differently of me, whatever you thought of my opinions. Two years since, I got your son to tell you my intention of resigning St. Mary's, before I made it public, thinking you ought to know it. When you expressed some painful feeling upon it, I told him I could not consent to his remaining here, painful as it would be to me to part with him, without your written sanction. And this you did me the favour to give.

"I believe you will find that it has been merely a delicacy on your son's part, which has delayed his speaking to you about me for two months past; a delicacy, lest he should say either too much or too little about me. I have urged him several times to speak to you.

"Nothing can be done after your letter, but to recommend him to go to A. B. (his home) at once. I am very sorry to part with him."

4. The following letter is addressed to a Catholic prelate, who accused me of coldness in my conduct towards him:—

"April 16, 1845. I was at that time in charge of a ministerial office in the English Church, with persons entrusted²²² to me, and a Bishop to obey; how could I possibly write otherwise than I did without violating sacred obligations and betraying momentous²²³ interests which were upon me? I felt that my immediate, undeniable duty, clear if anything was clear, was to fulfil that trust. It might be right indeed to give it up, that was another thing; but it never could be right to hold it, and to act as if I did not hold it.... If you knew me, you would acquit²²⁴ me, I think, of having ever felt towards your Lordship an unfriendly spirit, or ever having had a shadow on my mind (as far as I dare witness about myself) of what might be called controversial rivalry²²⁵ or desire of getting the better, or fear lest the world should think I had got the worst, or irritation²²⁶ of any kind. You are too kind indeed to imply this, and yet your words lead me to say it. And now in like manner, pray believe, though I cannot explain it to you, that I am encompassed with responsibilities, so great and so various, as utterly²²⁷ to overcome me, unless I have mercy from Him, who all through my life has sustained and guided me, and to whom I can now submit myself, though men of all parties are thinking evil of me."

5. "August 30, 1843. A. B. has suddenly conformed to the Church of Rome. He was away for three weeks. I suppose I must say in my defence, that he promised me distinctly to remain in our Church three years, before I received him here."

Such fidelity, however, was taken in malam partem by the high Anglican authorities; they thought it insidious. I happen still to have a correspondence, in which the chief place is filled by one of the most eminent²²⁸ bishops of the day, a theologian and reader of the Fathers, a moderate man, who at one time was talked of as likely to have the reversion of the Primacy. A young clergyman in his diocese became a Catholic; the papers at once reported on authority from "a very high quarter," that, after his reception, "the Oxford men had been recommending him to retain his living." I had reasons for thinking that the allusion²²⁹ was to me, and I authorised the editor of a paper, who had inquired of me on the point, to "give it, as far as I was concerned, an unqualified contradiction;"—when from a motive²³⁰ of delicacy he hesitated, I added "my direct and indignant contradiction." "Whoever is the author of it, no correspondence or intercourse²³¹ of any kind, direct or indirect, has passed," I continued to the Editor, "between Mr. S. and myself, since his conforming to the Church of Rome, except my formally and merely acknowledging the receipt of his letter, in which he informed me of the fact, without, as far as I recollect, my expressing any opinion upon it. You may state this as broadly as I have set it down." My denial was told to the Bishop; what took place upon it is given in a letter from which I copy. "My father showed the letter to the Bishop, who, as he laid it down, said, 'Ah, those Oxford men are not ingenuous²³².' 'How do you mean?' I asked my father. 'Why,' said the Bishop, 'they advised Mr. B. S. to retain his living after he turned Catholic. I know that to be a fact, because A. B. told me so.'" "The Bishop," continues the letter, "who is perhaps the most influential²³³ man in reality on the bench, evidently believes it to be the truth." Dr. Pusey too wrote for me to the Bishop; and the Bishop instantly beat a retreat. "I have the honour," he says in the autograph which I transcribe²³⁴, "to acknowledge the receipt of your note, and to say in reply that it has not been stated by me (though such a statement has, I believe, appeared in some of the Public Prints), that Mr. Newman had advised Mr. B. S. to retain his living, after he had forsaken²³⁵ our Church. But it has been stated to me, that Mr. Newman was in close correspondence with Mr. B. S., and, being fully aware of his state of opinions and feelings, yet advised him to continue in our communion. Allow me to add," he says to Dr. Pusey, "that neither your name, nor that of Mr. Keble, was mentioned to me in connection with that of Mr. B. S."

I was not going to let the Bishop off on this evasion²³⁶, so I wrote to him myself. After quoting his letter to Dr. Pusey, I continued, "I beg to trouble your Lordship with my own account of the two allegations" [close correspondence and fully aware, etc.] "which are contained in your statement, and which have led to your speaking of me in terms which I hope never to deserve. 1. Since Mr. B. S. has been in your Lordship's diocese, I have seen him in common rooms or private parties in Oxford two or three times, when I never (as far as I can recollect) had any conversation with him. During the same time I have, to the best of my memory, written to him three letters. One was lately, in acknowledgment of his informing me of his change of religion. Another was last summer, when I asked him (to no purpose) to come and stay with me in this place. The earliest of the three letters was written just a year since, as far as I recollect, and it certainly was on the subject of his joining the Church of Rome. I wrote this letter at the earnest wish of a friend of his. I cannot be sure that, on his replying, I did not send him a brief note in explanation of points in my letter which he had misapprehended. I cannot recollect any other correspondence between us.

"2. As to my knowledge of his opinions and feelings, as far as I remember, the only point of perplexity which I knew, the only point which to this hour I know, as pressing upon him, was that of the Pope's supremacy²³⁷. He professed²³⁸ to be searching Antiquity whether the see of Rome had formally that relation to the whole Church which Roman Catholics now assign to it. My letter was directed to the point, that it was his duty not to perplex himself with arguments on [such] a question ... and to put it altogether aside.... It is hard that I am put upon my memory, without knowing the details of the statement made against me, considering the various correspondence in which I am from time to time unavoidably engaged.... Be assured, my Lord, that there are very definite limits, beyond which persons like me would never urge another to retain preferment in the English Church, nor would retain it themselves; and that the censure²³⁹ which has been directed against them by so many of its Rulers has a very grave bearing upon those limits." The Bishop replied in a civil letter, and sent my own letter to his original informant, who wrote to me the letter of a gentleman. It seems that an anxious lady had said something or other which had been misinterpreted, against her real meaning, into the calumny which was circulated, and so the report vanished into thin air. I closed the correspondence with the following letter to the Bishop:—

"I hope your Lordship will believe me when I say, that statements about me, equally incorrect with that which has come to your Lordship's ears, are from time to time reported to me as credited and repeated by the highest authorities in our Church, though it is very seldom that I have the opportunity of denying them. I am obliged by your Lordship's letter to Dr. Pusey as giving me such an opportunity." Then I added, with a purpose, "Your Lordship will observe that in my Letter I had no occasion to proceed to the question, whether a person holding Roman Catholic opinions can in honesty remain in our Church. Lest then any misconception should arise from my silence, I here take the liberty of adding, that I see nothing wrong in such a person's continuing in communion with us, provided he holds no preferment or office, abstains²⁴⁰ from the management of ecclesiastical matters, and is bound by no subscription²⁴¹ or oath to our doctrines."

This was written on March 7, 1843, and was in anticipation of my own retirement into lay communion. This again leads me to a remark; for two years I was in lay communion, not indeed being a Catholic in my convictions, but in a state of serious doubt, and with the probable prospect of becoming some day, what as yet I was not. Under these circumstances I thought the best thing I could do was to give up duty and to throw myself into lay communion, remaining an Anglican. I could not go to Rome, while I thought what I did of the devotions she sanctioned to the Blessed Virgin and the Saints. I did not give up my fellowship, for I could not be sure that my doubts would not be reduced or overcome, however unlikely I thought such an event. But I gave up my living; and, for two years before my conversion, I took no clerical duty. My last sermon was in September, 1843; then I remained at Littlemore in quiet for two years. But it was made a subject of reproach to me at the time, and is at this day, that I did not leave the Anglican Church sooner. To me this seems a wonderful charge; why, even had I been quite sure that Rome was the true Church, the Anglican Bishops would have had no just subject of complaint against me, provided I took no Anglican oath, no clerical duty, no ecclesiastical administration. Do they force all men who go to their Churches to believe in the 39 Articles, or to join in the Athanasian Creed? However, I was to have other measure dealt to me; great authorities ruled it so; and a learned controversialist in the North thought it a shame that I did not leave the Church of England as much as ten years sooner than I did. His nephew, an Anglican clergyman, kindly wished to undeceive him on this point. So, in 1850, after some correspondence, I wrote the following letter, which will be of service to this narrative, from its chronological²⁴² character:—

"Dec. 6, 1849. Your uncle says, 'If he (Mr. N.) will declare, sans phrase, as the French say, that I have laboured under an entire mistake, and that he was not a concealed²⁴³ Romanist during the ten years in question' (I suppose, the last ten years of my membership with the Anglican Church), 'or during any part of the time, my controversial antipathy²⁴⁴ will be at an end, and I will readily express to him that I am truly sorry that I have made such a mistake.'

"So candid¹⁹⁸ an avowal²⁴⁵ is what I should have expected from a mind like your uncle's. I am extremely glad he has brought it to this issue.

"By a 'concealed Romanist' I understand him to mean one, who, professing²⁴⁶ to belong to the Church of England, in his heart and will intends to benefit the Church of Rome, at the expense of the Church of England. He cannot mean by the expression merely a person who in fact is benefiting the Church of Rome, while he is intending to benefit the Church of England, for that is no discredit²⁴⁷ to him morally, and he (your uncle) evidently means to impute²⁴⁸ blame.

"In the sense in which I have explained the words, I can simply and honestly say that I was not a concealed Romanist during the whole, or any part of, the years in question.

"For the first four years of the ten (up to Michaelmas, 1839) I honestly wished to benefit the Church of England, at the expense of the Church of Rome:

"For the second four years I wished to benefit the Church of England without prejudice to the Church of Rome:

"At the beginning of the ninth year (Michaelmas, 1843) I began to despair of the Church of England, and gave up all clerical duty; and then, what I wrote and did was influenced by a mere wish not to injure it, and not by the wish to benefit it:

"At the beginning of the tenth year I distinctly contemplated leaving it, but I also distinctly told my friends that it was in my contemplation.

"Lastly, during the last half of that tenth year I was engaged in writing a book (Essay on Development) in favour of the Roman Church, and indirectly²⁴⁹ against the English; but even then, till it was finished, I had not absolutely intended to publish it, wishing to reserve to myself the chance of changing my mind when the argumentative views which were actuating me had been distinctly brought out before me in writing.

"I wish this statement, which I make from memory, and without consulting any document, severely²⁵⁰ tested by my writings and doings, as I am confident it will, on the whole, be borne out, whatever real or apparent exceptions (I suspect none) have to be allowed by me in detail.

"Your uncle is at liberty to make what use he pleases of this explanation."

I have now reached an important date in my narrative, the year 1843, but before proceeding²⁵¹ to the matters which it contains, I will insert portions of my letters from 1841 to 1843, addressed to Catholic acquaintances.

1. "April 8, 1841 ... The unity¹⁹⁰ of the Church Catholic is very near my heart, only I do not see any prospect of it in our time; and I despair of its being effected without great sacrifices on all hands. As to resisting the Bishop's will, I observe that no point of doctrine or principle was in dispute, but a course of action, the publication of certain works. I do not think you sufficiently understood our position. I suppose you would obey the holy see in such a case; now, when we were separated from the Pope, his authority reverted²⁵² to our Diocesans. Our Bishop is our Pope. It is our theory, that each diocese is an integral Church, intercommunion being a duty (and the breach²⁵³ of it a sin), but not essential to Catholicity. To have resisted my Bishop, would have been to place myself in an utterly false position, which I never could have recovered. Depend upon it, the strength of any party lies in its being true to its theory. Consistency is the life of a movement.

"I have no misgivings whatever that the line I have taken can be other than a prosperous one: that is, in itself, for of course Providence may refuse to us its legitimate²⁵⁵ issues for our sins.

"I am afraid, that in one respect you may be disappointed. It is my trust, though I must not be too sanguine, that we shall not have individual members of our communion going over to yours. What one's duty would be under other circumstances, what our duty ten or twenty years ago, I cannot say; but I do think that there is less of private judgment in going with one's Church, than in leaving it. I can earnestly desire a union between my Church and yours. I cannot listen to the thought of your being joined by individuals among us."

2. "April 26, 1841. My only anxiety is lest your branch of the Church should not meet us by those reforms which surely are necessary. It never could be, that so large a portion of Christendom should have split off from the communion of Rome, and kept up a protest for 300 years for nothing. I think I never shall believe that so much piety and earnestness would be found among Protestants, if there were not some very grave errors on the side of Rome. To suppose the contrary is most unreal, and violates all one's notions of moral probabilities. All aberrations²⁵⁶ are founded on, and have their life in, some truth or other—and Protestantism, so widely spread and so long enduring, must have in it, and must be witness for, a great truth or much truth. That I am an advocate for Protestantism, you cannot suppose—but I am forced into a Via Media, short of Rome, as it is at present."

3. "May 5, 1841. While I most sincerely hold that there is in the Roman Church a traditionary system which is not necessarily connected with her essential formularies, yet, were I ever so much to change my mind on this point, this would not tend to bring me from my present position, providentially appointed in the English Church. That your communion was unassailable, would not prove that mine was indefensible. Nor would it at all affect the sense in which I receive our Articles; they would still speak against certain definite errors, though you had reformed them.

"I say this lest any lurking²⁵⁷ suspicion should be left in the mind of your friends that persons who think with me are likely, by the growth of their present views, to find it imperative²⁵⁸ on them to pass over to your communion. Allow me to state strongly, that if you have any such thoughts, and proceed to act upon them, your friends will be committing a fatal mistake. We have (I trust) the principle and temper of obedience²⁵⁹ too intimately wrought²⁶⁰ into us to allow of our separating ourselves from our ecclesiastical superiors because in many points we may sympathise with others. We have too great a horror of the principle of private judgment to trust it in so immense a matter as that of changing from one communion to another. We may be cast out of our communion, or it may decree heresy to be truth—you shall say whether such contingencies²⁶¹ are likely; but I do not see other conceivable causes of our leaving the Church in which we were baptized.

"For myself, persons must be well acquainted with what I have written before they venture to say whether I have much changed my main opinions and cardinal²⁶² views in the course of the last eight years. That my sympathies have grown towards the religion of Rome I do not deny; that my reasons for shunning²⁶³ her communion have lessened²⁶⁴ or altered it would be difficult perhaps to prove. And I wish to go by reason, not by feeling."

4. "June 18, 1841. You urge persons whose views agree with mine to commence a movement in behalf of a union between the Churches. Now in the letters I have written, I have uniformly said that I did not expect that union in our time, and have discouraged the notion of all sudden proceedings²⁶⁵ with a view to it. I must ask your leave to repeat on this occasion most distinctly, that I cannot be party to any agitation, but mean to remain quiet in my own place, and to do all I can to make others take the same course. This I conceive to be my simple duty; but, over and above this, I will not set my teeth on edge with sour grapes. I know it is quite within the range of possibilities that one or another of our people should go over to your communion; however, it would be a greater misfortune to you than grief to us. If your friends wish to put a gulf²⁶⁶ between themselves and us, let them make converts, but not else. Some months ago, I ventured to say that I felt it a painful duty to keep aloof²⁶⁷ from all Roman Catholics who came with the intention of opening negotiations²⁶⁸ for the union of the Churches: when you now urge us to petition our Bishops for a union, this, I conceive, is very like an act of negotiation."

5. I have the first sketch²⁶⁹ or draft of a letter, which I wrote to a zealous Catholic layman²⁷⁰: it runs as follows, as I have preserved it:—September 12, 1841. "It would rejoice all Catholic minds among us, more than words can say, if you could persuade members of the Church of Rome to take the line in politics which you so earnestly advocate. Suspicion and distrust are the main causes at present of the separation between us, and the nearest approaches in doctrine will but increase the hostility, which, alas, our people feel towards yours, while these causes continue. Depend upon it, you must not rely upon our Catholic tendencies till they are removed. I am not speaking of myself, or of any friends of mine; but of our Church generally. Whatever our personal feelings may be, we shall but tend to raise and spread a rival Church to yours in the four quarters of the world, unless you do what none but you can do. Sympathies, which would flow over to the Church of Rome, as a matter of course, did she admit them, will but be developed in the consolidation²⁷¹ of our own system, if she continues to be the object of our suspicions and fears. I wish, of course I do, that our own Church may be built up and extended, but still, not at the cost of the Church of Rome, not in opposition to it. I am sure, that, while you suffer, we suffer too from the separation; but we cannot remove the obstacles; it is with you to do so. You do not fear us; we fear you. Till we cease to fear you, we cannot love you.

"While you are in your present position, the friends of Catholic unity in our Church are but fulfilling the prediction of those of your body who are averse²⁷² to them, viz. that they will be merely strengthening a rival communion to yours. Many of you say that we are your greatest enemies; we have said so ourselves: so we are, so we shall be, as things stand at present. We are keeping people from you, by supplying their wants in our own Church. We are keeping persons from you: do you wish us to keep them from you for a time or for ever? It rests with you to determine. I do not fear that you will succeed among us; you will not supplant²⁷³ our Church in the affections of the English nation; only through the English Church can you act upon the English nation. I wish of course our Church should be consolidated²⁷⁴, with and through and in your communion, for its sake, and your sake, and for the sake of unity.

"Are you aware that the more serious thinkers among us are used, as far as they dare form an opinion, to regard the spirit of Liberalism as the characteristic of the destined Antichrist? In vain does any one clear the Church of Rome from the badges of Antichrist, in which Protestants would invest her, if she deliberately takes up her position in the very quarter, whither we have cast them, when we took them off from her. Antichrist is described as the ?νομο?, as exalting²⁷⁶ himself above the yoke²⁷⁷ of religion and law. The spirit of lawlessness came in with the Reformation, and Liberalism is its offspring.

"And now I fear I am going to pain you by telling you, that you consider the approaches in doctrine on our part towards you, closer than they really are. I cannot help repeating what I have many times said in print, that your services and devotions to St. Mary in matter of fact do most deeply pain me. I am only stating it as a fact.

"Again, I have nowhere said that I can accept the decrees of Trent throughout, nor implied it. The doctrine of Transubstantiation is a great difficulty with me, as being, as I think, not primitive. Nor have I said that our Articles in all respects admit of a Roman interpretation; the very word 'Transubstantiation' is disowned in them.

"Thus, you see, it is not merely on grounds of expedience²⁷⁸ that we do not join you. There are positive difficulties in the way of it. And, even if there were not, we shall have no divine warrant for doing so, while we think that the Church of England is a branch of the true Church, and that intercommunion with the rest of Christendom is necessary, not for the life of a particular Church, but for its health only. I have never disguised that there are actual circumstances in the Church of Rome, which pain me much; of the removal of these I see no chance, while we join you one by one; but if our Church were prepared for a union, she might make her terms; she might gain the Cup; she might protest against the extreme honours paid to St. Mary; she might make some explanation of the doctrine of Transubstantiation. I am not prepared to say that a reform in other branches of the Roman Church would be necessary for our uniting with them, however desirable in itself, so that we were allowed to make a reform in our own country. We do not look towards Rome as believing that its communion is infallible, but that union is a duty."

The following letter was occasioned by the present of a book, from the friend to whom it is written; more will be said on the subject of it presently:—

"Nov. 22, 1842. I only wish that your Church were more known among us by such writings. You will not interest us in her, till we see her, not in politics, but in her true functions of exhorting²⁷⁹, teaching, and guiding. I wish there were a chance of making the leading men among you understand, what I believe is no novel thought to yourself. It is not by learned discussions, or acute arguments, or reports of miracles, that the heart of England can be gained. It is by men 'approving themselves,' like the Apostle, 'ministers of Christ.'

"As to your question, whether the Volume you have sent is not calculated to remove my apprehensions that another gospel is substituted for the true one in your practical instructions, before I can answer it in any way, I ought to know how far the Sermons which it comprises are selected from a number, or whether they are the whole, or such as the whole, which have been published of the author's. I assure you, or at least I trust, that, if it is ever clearly brought home to me that I have been wrong in what I have said on this subject, my public avowal of that conviction will only be a question of time with me.

"If, however, you saw our Church as we see it, you would easily understand that such a change of feeling, did it take place, would have no necessary tendency, which you seem to expect, to draw a person from the Church of England to that of Rome. There is a divine life among us, clearly manifested, in spite of all our disorders, which is as great a note of the Church, as any can be. Why should we seek our Lord's presence elsewhere, when He vouchsafes²⁸⁰ it to us where we are? What call have we to change our communion?

"Roman Catholics will find this to be the state of things in time to come, whatever promise they may fancy there is of a large secession to their Church. This man or that may leave us, but there will be no general movement. There is, indeed, an incipient²⁸¹ movement of our Church towards yours, and this your leading men are doing all they can to frustrate²⁸² by their unwearied efforts at all risks to carry off individuals. When will they know their position, and embrace a larger and wiser policy?"

The last letter, which I have inserted, is addressed to my dear friend, Dr. Russell, the present President of Maynooth. He had, perhaps, more to do with my conversion than any one else. He called upon me, in passing through Oxford in the summer of 1841, and I think I took him over some of the buildings of the University. He called again another summer, on his way from Dublin to London. I do not recollect that he said a word on the subject of religion on either occasion. He sent me at different times several letters; he was always gentle, mild, unobtrusive, uncontroversial. He let me alone. He also gave me one or two books. Veron's Rule of Faith and some Treatises²⁸³ of the Wallenburghs was one; a volume of St. Alfonso Liguori's Sermons was another; and to that the letter which I have last inserted relates.

Now it must be observed that the writings of St. Alfonso, as I knew them by the extracts commonly made from them, prejudiced me as much against the Roman Church as anything else, on account of what was called their "Mariolatry;" but there was nothing of the kind in this book. I wrote to ask Dr. Russell whether anything had been left out in the translation; he answered that there certainly was an omission²⁸⁵ of one passage about the Blessed Virgin. This omission, in the case of a book intended for Catholics, at least showed that such passages as are found in the works of Italian authors were not acceptable to every part of the Catholic world. Such devotional manifestations²⁸⁶ in honour of our Lady had been my great crux²⁸⁷ as regards Catholicism; I say frankly, I do not fully enter into them now; I trust I do not love her the less, because I cannot enter into them. They may be fully explained and defended; but sentiment and taste do not run with logic: they are suitable for Italy, but they are not suitable for England. But, over and above England, my own case was special; from a boy I had been led to consider that my Maker and I, His creature, were the two beings, certainly such, in rerum natura. I will not here speculate, however, about my own feelings. Only this I know full well now, and did not know then, that the Catholic Church allows no image of any sort, material or immaterial, no dogmatic symbol, no rite⁴⁰, no sacrament, no Saint, not even the Blessed Virgin herself, to come between the soul and its Creator. It is face to face, "solus cum solo," in all matters between man and his God. He alone creates; He alone has redeemed²⁸⁸; before His awful eyes we go in death; in the vision of Him is our eternal beatitude. "Solus cum solo:"—I recollect but indistinctly the effect produced upon me by this volume, but it must have been considerable. At all events I had got a key to a difficulty; in these sermons (or rather heads of sermons, as they seem to be, taken down by a hearer) there is much of what would be called legendary²⁸⁹ illustration; but the substance of them is plain, practical, awful preaching upon the great truths of salvation²⁹⁰. What I can speak of with greater confidence is the effect upon me a little later of the Exercises of St. Ignatius. Here again, in a pure matter of the most direct religion, in the intercourse between God and the soul, during a season of recollection, of repentance, of good resolution, of inquiry into vocation¹⁶³, the soul was "sola cum solo;" there was no cloud interposed between the creature and the Object of his faith and love. The command practically enforced was, "My son, give Me thy heart." The devotions then to angels and saints as little interfered with the incommunicable glory of the Eternal, as the love which we bear our friends and relations, our tender human sympathies, are inconsistent with that supreme homage²⁹¹ of the heart to the Unseen, which really does but sanctify and exalt²⁷⁵ what is of earth. At a later date Dr. Russell sent me a large bundle of penny or half-penny books of devotion, of all sorts, as they are found in the booksellers' shops at Rome; and, on looking them over, I was quite astonished to find how different they were from what I had fancied, how little there was in them to which I could really object. I have given an account of them in my Essay on the Development of Doctrine. Dr. Russell sent me St. Alfonso's book at the end of 1842; however, it was still a long time before I got over my difficulty, on the score of the devotions paid to the saints; perhaps, as I judge, from a letter I have turned up, it was some way into 1844, before I could be said to have got over it.

I am not sure that another consideration did not also weigh with me then. The idea of the Blessed Virgin was as it were magnified in the Church of Rome, as time went on,—but so were all the Christian ideas; as that of the Blessed Eucharist. The whole scene of pale, faint, distant Apostolic Christianity is seen in Rome, as through a telescope or magnifier. The harmony of the whole, however, is of course what it was. It is unfair then to take one Roman idea, that of the Blessed Virgin, out of what may be called its context.

Thus I am brought to the principle of development of doctrine in the Christian Church, to which I gave my mind at the end of 1842. I had spoken of it in the passage, which I quoted many pages back, in Home Thoughts Abroad, published in 1836; but it had been a favourite subject with me all along. And it is certainly recognised in that celebrated²⁹² Treatise²⁸⁴ of Vincent of Lerins, which has so often been taken as the basis of the Anglican theory. In 1843 I began to consider it steadily; and the general view to which I came is stated thus in a letter to a friend of the date of July 14, 1844; it will be observed that, now as before, my issue is still Faith versus²⁹³ Church:—

"The kind of considerations which weigh with me are such as the following:—1. I am far more certain (according to the Fathers) that we are in a state of culpable²⁹⁴ separation, than that developments do not exist under the Gospel, and that the Roman developments are not the true ones. 2. I am far more certain, that our (modern) doctrines are wrong, than that the Roman (modern) doctrines are wrong. 3. Granting that the Roman (special) doctrines are not found drawn out in the early Church, yet I think there is sufficient trace of them in it, to recommend and prove them, on the hypothesis of the Church having a divine guidance, though not sufficient to prove them by itself. So that the question simply turns on the nature of the promise of the Spirit, made to the Church. 4. The proof of the Roman (modern) doctrine is as strong (or stronger) in Antiquity, as that of certain doctrines which both we and Romans hold: e.g. there is more of evidence in Antiquity for the necessity of Unity, than for the Apostolical Succession; for the Supremacy of the See of Rome, than for the Presence in the Eucharist; for the practice of Invocation, than for certain books in the present Canon of Scripture, etc., etc. 5. The analogy of the Old Testament²⁹⁵, and also of the New, leads to the acknowledgment of doctrinal developments."

And thus I was led on to a further consideration. I saw that the principle of development not only accounted for certain facts, but was in itself a remarkable²⁹⁶ philosophical²⁹⁷ phenomenon, giving a character to the whole course of Christian thought. It was discernible from the first years of the Catholic teaching up to the present day, and gave to that teaching a unity and individuality. It served as a sort of test, which the Anglican could not exhibit, that modern Rome was in truth ancient Antioch, Alexandria, and Constantinople, just as a mathematical curve has its own law and expression.

And thus again I was led on to examine more attentively²⁹⁸ what I doubt not was in my thoughts long before, viz. the concatenation of argument by which the mind ascends²⁹⁹ from its first to its final religious idea; and I came to the conclusion that there was no medium, in true philosophy, between Atheism³⁰⁰ and Catholicity, and that a perfectly³⁰¹ consistent mind, under those circumstances in which it finds itself here below, must embrace either the one or the other. And I hold this still: I am a Catholic by virtue³⁰² of my believing in a God; and if I am asked why I believe in a God, I answer that it is because I believe in myself, for I feel it impossible to believe in my own existence (and of that fact I am quite sure) without believing also in the existence of Him, who lives as a Personal, All-seeing, All-judging Being in my conscience. Now, I dare say, I have not expressed myself with philosophical correctness, because I have not given myself to the study of what others have said on the subject; but I think I have a strong true meaning in what I say which will stand examination.

Moreover, I came to the conclusion which I have been stating, on reasoning of the same nature, as that which I had adopted on the subject of development of doctrine. The fact of the operation from first to last of that principle of development is an argument in favour of the identity of Roman and Primitive Christianity; but as there is a law which acts upon the subject-matter of dogmatic theology, so is there a law in the matter of religious faith. In the third part of this narrative I spoke of certitude as the consequence, divinely intended and enjoined upon us, of the accumulative force of certain given reasons which, taken one by one, were only probabilities. Let it be recollected³⁰⁴ that I am historically relating my state of mind, at the period of my life which I am surveying. I am not speaking theologically, nor have I any intention of going into controversy, or of defending myself; but speaking historically of what I held in 1843-4, I say, that I believed in a God on a ground of probability, that I believed in Christianity on a probability, and that I believed in Catholicism on a probability, and that all three were about the same kind of probability, a cumulative³⁰³, a transcendent probability, but still probability; inasmuch as He who made us, has so willed that in mathematics indeed we arrive at certitude by rigid demonstration³⁰⁵, but in religious inquiry we arrive at certitude by accumulated probabilities—inasmuch as He who has willed that we should so act, co-operates with us in our acting, and thereby bestows³⁰⁶ on us a certitude which rises higher than the logical force of our conclusions. And thus I came to see clearly, and to have a satisfaction in seeing, that, in being led on into the Church of Rome, I was proceeding, not by any secondary grounds of reason, or by controversial points in detail, but was protected and justified³⁰⁷, even in the use of those secondary arguments, by a great and broad principle. But, let it be observed, that I am stating a matter of fact, not defending it; and if any Catholic says in consequence that I have been converted in a wrong way, I cannot help that now.

And now I have carried on the history of my opinions to their last point, before I became a Catholic. I find great difficulty in fixing dates precisely³⁰⁸; but it must have been some way into 1844, before I thought not only that the Anglican Church was certainly wrong, but that Rome was right. Then I had nothing more to learn on the subject. How "Samaria" faded away from my imagination I cannot tell, but it was gone. Now to go back to the time when this last stage of my inquiry was in its commencement, which, if I dare assign dates, was towards the end of 1842.

In 1843, I took two very important and significant steps:—1. In February, I made a formal retractation of all the hard things which I had said against the Church of Rome. 2. In September, I resigned the living of St. Mary's, Littlemore inclusive:—I will speak of these two acts separately.

1. The words, in which I made my retractation, have given rise to much criticism. After quoting a number of passages from my writings against the Church of Rome, which I withdrew, I ended thus:—"If you ask me how an individual could venture, not simply to hold, but to publish such views of a communion so ancient, so wide-spreading, so fruitful in Saints, I answer that I said to myself, 'I am not speaking my own words, I am but following almost a consensus³¹⁰ of the divines of my own Church. They have ever used the strongest language against Rome, even the most able and learned of them. I wish to throw myself into their system. While I say what they say, I am safe. Such views, too, are necessary for our position.' Yet I have reason to fear still, that such language is to be ascribed, in no small measure, to an impetuous temper, a hope of approving myself to persons I respect, and a wish to repel the charge of Romanism."

These words have been, and are, cited again and again against me, as if a confession³¹¹ that, when in the Anglican Church, I said things against Rome which I did not really believe.

For myself, I cannot understand how any impartial³¹² man can so take them; and I have explained them in print several times. I trust that by this time they have been sufficiently explained by what I have said in former portions of this narrative; still I have a word or two to say about them, which I have not said before I apologised in the lines in question for saying out charges against the Church of Rome which I fully believed to be true. What is wonderful in such an apology?

There are many things a man may hold, which at the same time he may feel that he has no right to say publicly. The law recognises this principle. In our own time, men have been imprisoned³¹³ and fined for saying true things of a bad king. The maxim has been held, that, "The greater the truth, the greater is the libel." And so as to the judgment of society, a just indignation would be felt against a writer who brought forward wantonly the weaknesses of a great man, though the whole world knew that they existed. No one is at liberty to speak ill of another without a justifiable³¹⁴ reason, even though he knows he is speaking truth, and the public knows it too. Therefore I could not speak ill against the Church of Rome, though I believed what I said, without a good reason. I did believe what I said; but had I a good reason for saying it? I thought I had, viz. I said what I believed was simply necessary in the controversy, in order to defend ourselves; I considered that the Anglican position could not be defended, without bringing charges against the Church of Rome. Is not this almost a truism? is it not what every one says, who speaks on the subject at all? does any serious man abuse the Church of Rome, for the sake of abusing her, or because it justifies³¹⁵ his own religious position? What is the meaning of the very word "Protestantism," but that there is a call to speak out? This then is what I said; "I know I spoke strongly against the Church of Rome; but it was no mere abuse, for I had a serious reason for doing so."

But, not only did I think such language necessary for my Church's religious position, but all the great Anglican divines had thought so before me. They had thought so, and they had acted accordingly. And therefore I said, with much propriety, that I had not done it simply out of my own head, but that I was following the track, or rather reproducing the teaching, of those who had preceded me.

I was pleading guilty; but pleading also that there were extenuating³¹⁶ circumstances in the case. We all know the story of the convict, who on the scaffold bit off his mother's ear. By doing so he did not deny the fact of his own crime, for which he was to hang; but he said that his mother's indulgence, when he was a boy, had a good deal to do with it. In like manner I had made a charge, and I had made it ex animo; but I accused others of having led me into believing it and publishing it.

But there was more than this meant in the words which I used:—first, I will freely confess, indeed I said it some pages back, that I was angry with the Anglican divines. I thought they had taken me in; I had read the Fathers with their eyes; I had sometimes trusted their quotations³¹⁷ or their reasonings; and from reliance on them, I had used words or made statements, which properly I ought rigidly³¹⁸ to have examined myself. I had exercised more faith than criticism in the matter. This did not imply any broad misstatements on my part, arising from reliance on their authority, but it implied carelessness in matters of detail. And this of course was a fault.

But there was a far deeper reason for my saying what I said in this matter, on which I have not hitherto touched; and it was this:—The most oppressive thought, in the whole process of my change of opinion, was the clear anticipation, verified by the event, that it would issue in the triumph of Liberalism. Against the Anti-dogmatic principle I had thrown my whole mind; yet now I was doing more than any one else could do, to promote it. I was one of those who had kept it at bay in Oxford for so many years; and thus my very retirement was its triumph. The men who had driven me from Oxford were distinctly the Liberals; it was they who had opened the attack upon Tract 90, and it was they who would gain a second benefit, if I went on to retire from the Anglican Church. But this was not all. As I have already said, there are but two alternatives, the way to Rome, and the way to Atheism: Anglicanism is the halfway³¹⁹ house on the one side, and Liberalism is the halfway house on the other. How many men were there, as I knew full well, who would not follow me now in my advance from Anglicanism to Rome, but would at once leave Anglicanism and me for the Liberal camp. It is not at all easy (humanly speaking) to wind up an Englishman to a dogmatic level. I had done so in a good measure, in the case both of young men and of laymen, the Anglican Via Media being the representative of dogma. The dogmatic and the Anglican principle were one, as I had taught them; but I was breaking the Via Media to pieces, and would not dogmatic faith altogether be broken up, in the minds of a great number, by the demolition³²⁰ of the Via Media? Oh! how unhappy this made me! I heard once from an eyewitness³²¹ the account of a poor sailor whose legs were shattered by a ball, in the action off Algiers in 1816, and who was taken below for an operation. The surgeon and the chaplain persuaded him to have a leg off; it was done and the tourniquet³²² applied³²³ to the wound. Then, they broke it to him that he must have the other off too. The poor fellow said, "You should have told me that, gentlemen," and deliberately unscrewed the instrument and bled to death. Would not that be the case with many friends of my own? How could I ever hope to make them believe in a second theology, when I had cheated them in the first? with what face could I publish a new edition of a dogmatic creed, and ask them to receive it as gospel? Would it not be plain to them that no certainty was to be found anywhere? Well, in my defence I could but make a lame²⁰¹ apology; however, it was the true one, viz. that I had not read the Fathers critically enough; that in such nice points, as those which determine the angle of divergence³²⁴ between the two Churches, I had made considerable miscalculations; and how came this about? Why the fact was, unpleasant as it was to avow¹⁰³, that I had leaned too much upon the assertions of Ussher, Jeremy Taylor, or Barrow, and had been deceived by them. Valeat quantum—it was all that could be said. This then was a chief reason of that wording of the retractation, which has given so much offence, and the following letter will illustrate it:—

"April 3, 1844. I wish to remark on W.'s chief distress, that my changing my opinion seemed to unsettle one's confidence in truth and falsehood as external things, and led one to be suspicious of the new opinion as one became distrustful of the old. Now in what I shall say, I am not going to speak in favour of my second thoughts in comparison of my first, but against such scepticism and unsettlement about truth and falsehood generally, the idea of which is very painful.

"The case with me, then, was this, and not surely an unnatural one:—as a matter of feeling and of duty I threw myself into the system which I found myself in. I saw that the English Church had a theological idea or theory as such, and I took it up. I read Laud³²⁵ on Tradition, and thought it (as I still think it) very masterly. The Anglican Theory was very distinctive³²⁶. I admired it and took it on faith. It did not (I think) occur to me to doubt it; I saw that it was able, and supported by learning, and I felt it was a duty to maintain it. Further, on looking into Antiquity and reading the Fathers, I saw such portions of it as I examined, fully confirmed (e.g. the supremacy of Scripture). There was only one question about which I had a doubt, viz. whether it would work, for it has never been more than a paper system....

"So far from my change of opinion having any fair tendency to unsettle persons as to truth and falsehood viewed as objective realities, it should be considered whether such change is not necessary, if truth be a real objective thing, and be made to confront a person who has been brought up in a system short of truth. Surely the continuance of a person who wishes to go right in a wrong system, and not his giving it up, would be that which militated against the objectiveness of Truth, leading, as it would, to the suspicion, that one thing and another were equally pleasing to our Maker, where men were sincere.

"Nor surely is it a thing I need be sorry for, that I defended the system in which I found myself, and thus have had to unsay my words. For is it not one's duty, instead of beginning with criticism, to throw oneself generously into that form of religion which is providentially put before one? Is it right, or is it wrong, to begin with private judgment? May we not, on the other hand, look for a blessing³²⁷ through obedience even to an erroneous system, and a guidance even by means of it out of it? Were those who were strict and conscientious in their Judaism, or those who were lukewarm and sceptical, more likely to be led into Christianity, when Christ came? Yet in proportion to their previous zeal, would be their appearance of inconsistency. Certainly, I have always contended that obedience even to an erring³²⁸ conscience was the way to gain light, and that it mattered not where a man began, so that he began on what came to hand, and in faith; and that anything might become a divine method of Truth; that to the pure all things are pure, and have a self-correcting virtue and a power of germinating³²⁹. And though I have no right at all to assume that this mercy is granted to me, yet the fact, that a person in my situation may have it granted to him, seems to me to remove the perplexity which my change of opinion may occasion.

"It may be said—I have said it to myself—'Why, however, did you publish? had you waited quietly, you would have changed your opinion without any of the misery, which now is involved in the change, of disappointing and distressing³³⁰ people.' I answer, that things are so bound up together, as to form a whole, and one cannot tell what is or is not a condition of what. I do not see how possibly I could have published the Tracts, or other works professing to defend our Church, without accompanying them with a strong protest or argument against Rome. The one obvious objection against the whole Anglican line is, that it is Roman; so that I really think there was no alternative between silence altogether, and forming a theory and attacking the Roman system."

2. And now, secondly³³¹, as to my resignation of St. Mary's, which was the second of the steps which I took in 1843. The ostensible³³², direct, and sufficient cause of my doing so was the persevering³³³ attack of the Bishops on Tract 90. I alluded³³⁴ to it in the letter which I have inserted above, addressed to one of the most influential among them. A series of their ex cathedra judgments³³⁵, lasting³³⁶ through three years, and including a notice of no little severity in a Charge of my own Bishop, came as near to a condemnation of my Tract, and, so far, to a repudiation³³⁷ of the ancient Catholic doctrine, which was the scope of the Tract, as was possible in the Church of England. It was in order to shield the Tract from such a condemnation, that I had at the time of its publication so simply put myself at the disposal of the higher powers in London. At that time, all that was distinctly contemplated in the way of censure, was the message which my Bishop sent me, that it was "objectionable." That I thought was the end of the matter. I had refused to suppress it, and they had yielded that point. Since I wrote the former portions of this narrative, I have found what I wrote to Dr. Pusey on March 24, while the matter was in progress. "The more I think of it," I said, "the more reluctant I am to suppress Tract 90, though of course I will do it if the Bishop wishes it; I cannot, however, deny that I shall feel it a severe act." According to the notes which I took of the letters or messages which I sent to him in the course of that day, I went on to say, "My first feeling was to obey without a word; I will obey still; but my judgment has steadily risen against it ever since." Then in the postscript³³⁸, "If I have done any good to the Church, I do ask the Bishop this favour, as my reward for it, that he would not insist on a measure, from which I think good will not come. However, I will submit to him." Afterwards, I get stronger still: "I have almost come to the resolution, if the Bishop publicly intimates that I must suppress the Tract, or speaks strongly in his charge against it, to suppress it indeed, but to resign my living also. I could not in conscience act otherwise. You may show this in any quarter you please."

All my then hopes, all my satisfaction at the apparent fulfilment of those hopes, were at an end in 1843. It is not wonderful then, that in May of that year I addressed a letter on the subject of St. Mary's to the same friend, whom I had consulted about retiring from it in 1840. But I did more now; I told him my great unsettlement of mind on the question of the Churches. I will insert portions of two of my letters:—

"May 4, 1843.... At present I fear, as far as I can analyze³³⁹ my own convictions, I consider the Roman Catholic Communion to be the Church of the Apostles, and that what grace is among us (which, through God's mercy, is not little) is extraordinary, and from the overflowings of His dispensation. I am very far more sure that England is in schism, than that the Roman additions to the Primitive Creed may not be developments, arising out of a keen and vivid realizing of the Divine Depositum of Faith.

"You will now understand what gives edge to the Bishops' Charges, without any undue³⁴⁰ sensitiveness on my part. They distress me in two ways:—first, as being in some sense protests and witnesses to my conscience against my own unfaithfulness to the English Church, and next, as being samples of her teaching, and tokens how very far she is from even aspiring³⁴¹ to Catholicity.

"Of course my being unfaithful to a trust is my great subject of dread⁹⁷—as it has long been, as you know."

When he wrote to make natural objections to my purpose, such as the apprehension¹¹⁷ that the removal of clerical obligations might have the indirect effect of propelling me towards Rome, I answered:—

"May 18, 1843.... My office or charge at St. Mary's is not a mere state, but a continual energy. People assume and assert certain things of me in consequence. With what sort of sincerity³⁴² can I obey the Bishop? how am I to act in the frequent cases, in which one way or another the Church of Rome comes into consideration? I have to the utmost of my power tried to keep persons from Rome, and with some success; but even a year and a half since, my arguments, though more efficacious with the persons I aimed at than any others could be, were of a nature to infuse great suspicion of me into the minds of lookers-on.

"By retaining St. Mary's, I am an offence and a stumbling-block. Persons are keen-sighted enough to make out what I think on certain points, and then they infer that such opinions are compatible with holding situations of trust in our Church. A number of younger men take the validity of their interpretation of the Articles, etc., from me on faith. Is not my present position a cruelty, as well as a treachery towards the Church?

"I do not see how I can either preach or publish again, while I hold St. Mary's;—but consider again the following difficulty in such a resolution, which I must state at some length.

"Last Long Vacation the idea suggested itself to me of publishing the Lives of the English Saints; and I had a conversation with [a publisher] upon it. I thought it would be useful, as employing the minds of men who were in danger of running wild, bringing them from doctrine to history, and from speculation to fact;—again, as giving them an interest in the English soil, and the English Church, and keeping them from seeking sympathy in Rome, as she is; and further, as seeking to promote the spread of right views.

"But, within the last month, it has come upon me, that, if the scheme goes on, it will be a practical carrying out of No. 90; from the character of the usages and opinions of ante-reformation times.

"It is easy to say, 'Why will you do any thing? why won't you keep quiet? what business had you to think of any such plan at all?' But I cannot leave a number of poor fellows in the lurch³⁴³. I am bound to do my best for a great number of people both in Oxford and elsewhere. If I did not act, others would find means to do so.

"Well, the plan has been taken up with great eagerness and interest. Many men are setting to work. I set down the names of men, most of them engaged, the rest half engaged and probable, some actually writing." About thirty names follow, some of them at that time of the school of Dr. Arnold, others of Dr. Pusey's, some my personal friends and of my own standing, others whom I hardly knew, while of course the majority were of the party of the new Movement. I continue:—

"The plan has gone so far, that it would create surprise and talk, were it now suddenly given over. Yet how is it compatible with my holding St. Mary's, being what I am?"

Such was the object and the origin of the projected series of the English Saints; and, as the publication was connected, as has been seen, with my resignation of St. Mary's, I may be allowed to conclude what I have to say on the subject here, though it will read like a digression. As soon then as the first of the series got into print, the whole project broke down. I had already anticipated that some portions of the series would be written in a style inconsistent with the professions of a beneficed clergyman, and therefore I had given up my living; but men of great weight went further, when they saw the Life of St. Stephen Harding, and decided³⁴⁴ that it was of such a character as to be inconsistent even with its being given to the world by an Anglican publisher: and so the scheme was given up at once. After the two first parts, I retired³⁴⁵ from the editorship, and those Lives only were published in addition, which were then already finished, or in advanced preparation. The following passages from what I or others wrote at the time will illustrate what I have been saying:—

In November, 1844, I wrote thus to one of the authors of them: "I am not Editor, I have no direct control over the Series. It is T.'s work; he may admit what he pleases; and exclude what he pleases. I was to have been Editor. I did edit the two first numbers. I was responsible for them, in the way in which an Editor is responsible. Had I continued Editor, I should have exercised a control over all. I laid down in the Preface that doctrinal subjects were, if possible, to be excluded. But, even then, I also set down that no writer was to be held answerable for any of the Lives but his own. When I gave up the Editorship, I had various engagements with friends for separate Lives remaining on my hands. I should have liked to have broken from them all, but there were some from which I could not break, and I let them take their course. Some have come to nothing; others like yours have gone on. I have seen such, either in MS. or Proof. As time goes on, I shall have less and less to do with the Series. I think the engagement between you and me should come to an end. I have anyhow abundant responsibility on me, and too much. I shall write to T. that if he wants the advantage of your assistance, he must write to you direct."

In accordance with this letter, I had already advertised in January 1844, ten months before it, that "other Lives," after St. Stephen Harding, "will be published by their respective authors on their own responsibility." This notice is repeated in February, in the advertisement to the second volume entitled "The Family of St. Richard," though to this volume also, for some reason, I also put my initials. In the Life of St. Augustine, the author, a man of nearly my own age, says in like manner, "No one but himself is responsible for the way in which these materials have been used." I have in MS. another advertisement to the same effect, but cannot tell whether it was ever put into print.

I will add, since the authors have been considered hot-headed boys, whom I was in charge of and whom I suffered do intemperate³⁴⁶ things, that, while the writer of St. Augustine was of the mature age which I have stated, most of the others were on one side or other of thirty. Three were under twenty-five. Moreover, of these writers some became Catholics, some remained Anglicans, and others have professed what are called free or liberal opinions.

The immediate cause of the resignation of my living is stated in the following letter, which I wrote to my Bishop:—

"August 29, 1843. It is with much concern that I inform your Lordship, that Mr. A. B., who has been for the last year an inmate³⁴⁷ of my house here, has just conformed to the Church of Rome. As I have ever been desirous, not only of faithfully discharging the trust, which is involved in holding a living in your Lordship's diocese, but of approving myself to your Lordship, I will for your information state one or two circumstances connected with this unfortunate event.... I received him on condition of his promising³⁴⁸ me, which he distinctly did, that he would remain quietly in our Church for three years. A year has passed since that time, and, though I saw nothing in him which promised that he would eventually be contented with his present position, yet for the time his mind became as settled as one could wish, and he frequently expressed his satisfaction at being under the promise which I had exacted of him."

I felt it impossible to remain any longer in the service of the Anglican Church, when such a breach of trust, however little I had to do with it, would be laid at my door. I wrote in a few days to a friend:

"September 7, 1843. I this day ask the Bishop leave to resign St. Mary's. Men whom you little think, or at least whom I little thought, are in almost a hopeless way. Really we may expect anything. I am going to publish a Volume of Sermons, including those Four against moving."

I resigned my living on September 18th. I had not the means of doing it legally at Oxford. The late Mr. Goldsmid aided me in resigning it in London. I found no fault with the Liberals; they had beaten me in a fair field. As to the act of the Bishops, I thought, as Walter Scott has applied the text, that they had "seethed³⁴⁹ the kid in his mother's milk."

I said to a friend:—

"Victrix causa diis placuit, sed victa Catoni."

And now I have brought almost to an end, as far as this sketch has to treat of them, the history both of my opinions, and of the public acts which they involved. I had only one more advance of mind to make; and that was, to be certain of what I had hitherto anticipated, concluded, and believed; and this was close upon my submission³⁵⁰ to the Catholic Church. And I had only one more act to perform, and that was the act of submission itself. But two years yet intervened before the date of these final events; during which I was in lay communion in the Church of England, attending its services as usual, and abstaining³⁵¹ altogether from intercourse with Catholics, from their places of worship, and from those religious rites³⁵² and usages, such as the Invocation of Saints, which are characteristics of their creed. I did all this on principle; for I never could understand how a man could be of two religions at once.

What then I now have to add is of a private nature, being my preparation for the great event, for which I was waiting, in the interval³⁵³ between the autumns of 1843 and 1845.

And I shall almost confine what I have to say to this one point, the difficulty I was in as to the best mode of revealing the state of my mind to my friends and others, and how I managed to do it.

Up to January, 1842, I had not disclosed my state of unsettlement to more than three persons, as has been mentioned above, and is repeated in the letters which I am now about to give to the reader. To two of them, intimate and familiar companions, in the Autumn of 1839: to the third, an old friend too, when, I suppose, I was in great distress of mind upon the affair of the Jerusalem Bishopric. In May, 1843, I mentioned it to the friend, by whose advice I wished, as far as possible, to be guided. To mention it on set purpose to any one, unless indeed I was asking advice, I should have felt to be a crime. If there is anything that was and is abhorrent to me, it is the scattering³⁵⁴ doubts, and unsettling consciences without necessity. A strong presentiment³⁵⁵ that my existing opinions would ultimately give way, and that the grounds of them were unsound, was not a sufficient warrant for disclosing the state of my mind. I had no guarantee yet, that that presentiment would be realised. Supposing I were crossing ice, which came right in my way, which I had good reasons for considering sound, and which I saw numbers before me crossing in safety, and supposing a stranger from the bank, in a voice of authority, and in an earnest tone, warned me that it was dangerous, and then was silent, I think I should be startled, and should look about me anxiously, but I also should go on, till I had better grounds for doubt; and such was my state, I believe, till the end of 1842. Then again, when my dissatisfaction became greater, it was hard at first to determine the point of time, when it was too strong to suppress with propriety. Certitude of course is a point, but doubt is a progress; I was not near certitude yet. Certitude is a reflex action; it is to know that one knows. I believe I had not that, till close upon my reception into the Catholic Church. Again, a practical, effective doubt is a point too, but who can easily ascertain³⁵⁶ it for himself? Who can determine when it is, that the scales in the balance of opinion begin to turn, and what was a greater probability in behalf of a belief becomes a positive doubt against it?

In considering this question in its bearing upon my conduct in 1843, my own simple answer to my great difficulty was, Do what your present state of opinion requires, and let that doing tell: speak by acts. This I did; my first act of the year was in February, 1843. After three months' deliberation I published my retractation of the violent charges which I had made against Rome: I could not be wrong in doing so much as this; but I did no more: I did not retract³⁰⁹ my Anglican teaching. My second act was in September; after much sorrowful lingering and hesitation³⁵⁷, I resigned my Living. I tried indeed to keep Littlemore for myself, even though it was still to remain an integral part of St. Mary's. I had made it a parish, and I loved it; but I did not succeed in my attempt. I could indeed bear to become the curate at will of another, but I hoped still that I might have been my own master there. I had hoped an exception might have been made in my favour, under the circumstances; but I did not gain my request. Indeed, I was asking what was impracticable, and it is well for me that it was so.

These were my two acts of the year, and I said, "I cannot be wrong in making them; let that follow which must follow in the thoughts of the world about me, when they see what I do." They fully answered my purpose. What I felt as a simple duty to do, did create a general suspicion about me, without such responsibility as would be involved in my taking the initiative in creating it. Then, when friends wrote me on the subject, either I did not deny or I confessed it, according to the character and need of their letters. Sometimes, in the case of intimate friends, whom I seemed to leave in ignorance of what others knew about me, I invited the question.

And here comes in another point for explanation. While I was fighting for the Anglican Church in Oxford, then indeed I was very glad to make converts, and, though I never broke away from that rule of my mind (as I may call it) of which I have already spoken, of finding disciples³⁵⁸ rather than seeking them, yet, that I made advances to others in a special way, I have no doubt; this came to an end, however, as soon as I fell into misgivings as to the true ground to be taken in the controversy. Then, when I gave up my place in the Movement, I ceased from any such proceeding: and my utmost endeavour was to tranquillise such persons, especially those who belonged to the new school, as were unsettled in their religious views, and, as I judged, hasty in their conclusions. This went on till 1843; but, at that date, as soon as I turned my face Romeward, I gave up altogether and in any shape, as far as ever was possible, the thought of acting upon others. Then I myself was simply my own concern. How could I in any sense direct others, who had to be guided in so momentous a matter myself? How could I be considered in a position, even to say a word to them one way or the other? How could I presume to unsettle them, as I was unsettled, when I had no means of bringing them out of such unsettlement? And, if they were unsettled already, how could I point to them a place of refuge, which I was not sure that I should choose for myself? My only line, my only duty, was to keep simply to my own case. I recollected Pascal's words, "Je mourrai seul." I deliberately put out of my thoughts all other works and claims, and said nothing to any one, unless I was obliged.

But this brought upon me a great trouble. In the newspapers there were continual reports about my intentions; I did not answer them; presently strangers or friends wrote, begging to be allowed to answer them; and, if I still kept to my resolution and said nothing, then I was thought to be mysterious, and a prejudice was excited against me. But, what was far worse, there were a number of tender, eager hearts, of whom I knew nothing at all, who were watching me, wishing to think as I thought, and to do as I did, if they could but find it out; who in consequence were distressed, that, in so solemn a matter, they could not see what was coming, and who heard reports about me this way or that, on a first day and on a second; and felt the weariness of waiting, and the sickness of delayed hope, and did not understand that I was as perplexed³⁵⁹ as themselves, and, being of more sensitive complexion³⁶⁰ of mind than myself, were made ill by the suspense³⁶¹. And they too of course for the time thought me mysterious and inexplicable³⁶². I ask their pardon as far as I was really unkind to them. There was a gifted and deeply earnest lady, who in a parabolical account of that time, has described both my conduct as she felt it, and that of such as herself. In a singularly graphic³⁶³, amusing vision of pilgrims, who were making their way across a bleak³⁶⁴ common in great discomfort³⁶⁵, and who were ever warned against, yet continually nearing, "the king's highway" on the right, she says, "All my fears and disquiets³⁶⁶ were speedily renewed by seeing the most daring of our leaders (the same who had first forced his way through the palisade, and in whose courage and sagacity we all put implicit trust) suddenly stop short, and declare that he would go on no further. He did not, however, take the leap at once, but quietly sat down on the top of the fence with his feet hanging towards the road, as if he meant to take his time about it, and let himself down easily." I do not wonder at all that I thus seemed so unkind to a lady, who at that time had never seen me. We were both in trial in our different ways. I am far from denying that I was acting selfishly both towards them and towards others; but it was a religious selfishness. Certainly to myself my own duty seemed clear. They that are whole can heal others; but in my case it was, "Physician, heal thyself." My own soul was my first concern, and it seemed an absurdity³⁶⁷ to my reason to be converted in partnership³⁶⁸. I wished to go to my Lord by myself, and in my own way, or rather His way. I had neither wish, nor, I may say, thought of taking a number with me. But nothing of this could be known to others.

The following three letters are written to a friend, who had every claim upon me to be frank with him:—it will be seen that I disclose the real state of mind to him, in proportion as he presses me.

1. "October 14, 1843. I would tell you in a few words why I have resigned St. Mary's, as you seem to wish, were it possible to do so. But it is most difficult to bring out in brief, or even in extenso, any just view of my feelings and reasons.

"The nearest approach I can give to a general account of them is to say, that it has been caused by the general repudiation of the view, contained in No. 90, on the part of the Church. I could not stand against such an unanimous expression of opinion from the Bishops, supported, as it has been, by the concurrence³⁶⁹, or at least silence, of all classes in the Church, lay and clerical. If there ever was a case, in which an individual teacher has been put aside and virtually put away by a community, mine is one. No decency³⁷¹ has been observed in the attacks upon me from authority; no protests have been offered against them. It is felt,—I am far from denying, justly felt,—that I am a foreign material, and cannot assimilate with the Church of England.

"Even my own Bishop has said that my mode of interpreting the Articles makes them mean anything or nothing. When I heard this delivered, I did not believe my ears. I denied to others that it was said.... Out came the charge, and the words could not be mistaken. This astonished me the more, because I published that Letter to him (how unwillingly³⁷² you know) on the understanding that I was to deliver his judgment on No. 90 instead of him. A year elapses, and a second and heavier judgment came forth. I did not bargain for this,—nor did he, but the tide was too strong for him.

"I fear that I must confess, that, in proportion as I think the English Church is showing herself intrinsically and radically³⁷³ alien from Catholic principles, so do I feel the difficulties of defending her claims to be a branch of the Catholic Church. It seems a dream to call a communion Catholic, when one can neither appeal to any clear statement of Catholic doctrine in its formularies, nor interpret ambiguous formularies by the received and living Catholic sense, whether past or present. Men of Catholic views are too truly but a party in our Church. I cannot deny that many other independent circumstances, which it is not worth while entering into, have led me to the same conclusion.

"I do not say all this to every body, as you may suppose; but I do not like to make a secret of it to you."

2. "Oct. 25, 1843. You have engaged in a dangerous correspondence; I am deeply sorry for the pain I shall give you.

"I must tell you then frankly (but I combat arguments which to me, alas, are shadows), that it is not from disappointment, irritation, or impatience, that I have, whether rightly or wrongly, resigned St. Mary's; but because I think the Church of Rome the Catholic Church, and ours not part of the Catholic Church, because not in communion with Rome; and because I feel that I could not honestly be a teacher in it any longer.

"This thought came to me last summer four years.... I mentioned it to two friends in the autumn.... It arose in the first instance from the Monophysite and Donatist controversies³⁷⁴, the former of which I was engaged with in the course of theological study to which I had given myself. This was at a time when no Bishop, I believe, had declared against us, and when all was progress and hope. I do not think I have ever felt disappointment or impatience, certainly not then; for I never looked forward to the future, nor do I realise it now.

"My first effort was to write that article on the Catholicity of the English Church; for two years it quieted me. Since the summer of 1839 I have written little or nothing on modern controversy.... You know how unwillingly I wrote my letter to the Bishop in which I committed myself again, as the safest course under circumstances. The article I speak of quieted me till the end of 1841, over the affair of No. 90, when that wretched Jerusalem Bishopric (no personal matter) revived all my alarms. They have increased up to this moment. At that time I told my secret to another person in addition.

"You see then that the various ecclesiastical and quasi-ecclesiastical acts, which have taken place in the course of the last two years and a half, are not the cause of my state of opinion, but are keen stimulants³⁷⁵ and weighty confirmations³⁷⁶ of a conviction forced upon me, while engaged in the course of duty, viz. that theological reading to which I had given myself. And this last-mentioned circumstance is a fact, which has never, I think, come before me till now that I write to you.

"It is three years since, on account of my state of opinion, I urged the Provost in vain to let St. Mary's be separated from Littlemore; thinking I might with a safe conscience serve the latter, though I could not comfortably continue in so public a place as a University. This was before No. 90.

"Finally, I have acted under advice, and that, not of my own choosing, but what came to me in the way of duty, nor the advice of those only who agree with me, but of near friends who differ from me.

"I have nothing to reproach myself with, as far as I see, in the matter of impatience; i.e. practically or in conduct. And I trust that He, who has kept me in the slow course of change hitherto, will keep me still from hasty acts or resolves with a doubtful conscience.

"This I am sure of, that such interposition as yours, kind as it is, only does what you would consider harm. It makes me realise my own views to myself; it makes me see their consistency; it assures me of my own deliberateness; it suggests to me the traces of a Providential Hand; it takes away the pain of disclosures; it relieves me of a heavy secret.

"You may make what use of my letters you think right."

My correspondent wrote to me once more, and I replied thus: "October 31, 1843. Your letter has made my heart ache more, and caused me more and deeper sighs than any I have had a long while, though I assure you there is much on all sides of me to cause sighing and heartache. On all sides I am quite haunted by the one dreadful whisper repeated from so many quarters, and causing the keenest distress to friends. You know but a part of my present trial, in knowing that I am unsettled myself.

"Since the beginning of this year I have been obliged to tell the state of my mind to some others; but never, I think, without being in a way obliged, as from friends writing to me as you did, or guessing how matters stood. No one in Oxford knows it or here" [Littlemore], "but one friend whom I felt I could not help telling the other day. But, I suppose, very many suspect it."

On receiving these letters, my correspondent, if I recollect rightly, at once communicated the matter of them to Dr. Pusey, and this will enable me to state as nearly as I can the way in which my changed state of opinion was made known to him.

I had from the first a great difficulty in making Dr. Pusey understand such differences of opinion as existed between himself and me. When there was a proposal about the end of 1838 for a subscription for a Cranmer Memorial, he wished us both to subscribe³⁷⁷ together to it. I could not, of course, and wished him to subscribe by himself. That he would not do; he could not bear the thought of our appearing to the world in separate positions, in a matter of importance. And, as time went on, he would not take any hints, which I gave him, on the subject of my growing inclination³⁷⁸ to Rome. When I found him so determined³⁷⁹, I often had not the heart to go on. And then I knew, that, from affection to me, he so often took up and threw himself into what I said, that I felt the great responsibility I should incur, if I put things before him just as I might view them. And, not knowing him so well as I did afterwards, I feared lest I should unsettle him. And moreover, I recollected well, how prostrated³⁸⁰ he had been with illness in 1832, and I used always to think that the start of the Movement had given him a fresh life. I fancied that his physical energies even depended on the presence of a vigorous hope and bright prospects³⁸¹ for his imagination to feed upon; so much so, that when he was so unworthily treated by the authorities of the place in 1843, I recollect writing to the late Mr. Dodsworth to state my anxiety, lest, if his mind became dejected in consequence, his health would suffer seriously also. These were difficulties in my way; and then again, another difficulty was, that, as we were not together under the same roof, we only saw each other at set times; others indeed, who were coming in or out of my rooms freely, and as there might be need at the moment, knew all my thoughts easily; but for him to know them well, formal efforts were necessary. A common friend of ours broke it all to him in 1841, as far as matters had gone at that time, and showed him clearly the logical conclusions which must lie in propositions to which I had committed myself; but somehow or other in a little while, his mind fell back into its former happy state, and he could not bring himself to believe that he and I should not go on pleasantly together to the end. But that affectionate dream needs must have been broken at last; and two years afterwards, that friend to whom I wrote the letters which I have just now inserted, set himself, as I have said, to break it. Upon that, I too begged Dr. Pusey to tell in private to any one he would, that I thought in the event I should leave the Church of England. However, he would not do so; and at the end of 1844 had almost relapsed into his former thoughts about me, if I may judge from a letter of his which I have found. Nay, at the Commemoration of 1845, a few months before I left the Anglican Church, I think he said about me to a friend, "I trust after all we shall keep him."

In that autumn of 1843, at the time that I spoke to Dr. Pusey, I asked another friend also to communicate to others in confidence the prospect which lay before me.

To another friend I gave the opportunity of knowing it, if he would, in the following postscript to a letter:—

"While I write, I will add a word about myself. You may come near a person or two who, owing to circumstances, know more exactly my state of feeling than you do, though they would not tell you. Now I do not like that you should not be aware of this, though I see no reason why you should know what they happen to know. Your wishing it otherwise would be a reason."

I had a dear and old friend, near his death; I never told him my state of mind. Why should I unsettle that sweet calm tranquillity³⁸², when I had nothing to offer him instead? I could not say, "Go to Rome;" else I should have shown him the way. Yet I offered myself for his examination. One day he led the way to my speaking out; but, rightly or wrongly, I could not respond. My reason was, "I have no certainty on the matter myself. To say 'I think' is to tease and to distress, not to persuade."

I wrote to him on Michaelmas Day, 1843: "As you may suppose, I have nothing to write to you about, pleasant. I could tell you some very painful things; but it is best not to anticipate trouble, which after all can but happen, and, for what one knows, may be averted³⁸³. You are always so kind, that sometimes, when I part with you, I am nearly moved to tears, and it would be a relief to be so, at your kindness and at my hardness. I think no one ever had such kind friends as I have."

The next year, January 22, I wrote to him: "Pusey has quite enough on him, and generously takes on himself more than enough, for me to add burdens when I am not obliged; particularly too, when I am very conscious, that there are burdens, which I am or shall be obliged to lay upon him some time or other, whether I will or no."

And on February 21: "Half-past ten. I am just up, having a bad cold; the like has not happened to me (except twice in January) in my memory. You may think you have been in my thoughts, long before my rising. Of course you are so continually, as you well know. I could not come to see you; I am not worthy of friends. With my opinions, to the full of which I dare not confess, I feel like a guilty person with others, though I trust I am not so. People kindly think that I have much to bear externally, disappointment, slander, etc. No, I have nothing to bear, but the anxiety which I feel for my friends' anxiety for me, and their perplexity. This [letter] is a better Ash-Wednesday than birthday present;" [his birthday was the same day as mine; it was Ash-Wednesday that year]; "but I cannot help writing about what is uppermost. And now all kindest and best wishes to you, my oldest friend, whom I must not speak more about, and with reference to myself, lest you should be angry." It was not in his nature to have doubts: he used to look at me with anxiety, and wonder what had come over me.

On Easter Monday: "All that is good and gracious descend³⁸⁴ upon you and yours from the influences of this Blessed Season; and it will be so (so be it!), for what is the life of you all, as day passes after day, but a simple endeavour to serve Him, from whom all blessing comes? Though we are separated in place, yet this we have in common, that you are living a calm and cheerful time, and I am enjoying the thought of you. It is your blessing to have a clear heaven, and peace around, according to the blessing pronounced on Benjamin. So it is, and so may it ever be."

He was in simple good faith. He died in September that year. I had expected that his last illness would have brought light to my mind, as to what I ought to do. It brought none. I made a note, which runs thus: "I sobbed³⁸⁵ bitterly over his coffin³⁸⁶, to think that he left me still dark as to what the way of truth was, and what I ought to do in order to please God and fulfil His will." I think I wrote to Charles Marriott to say, that at that moment, with the thought of my friend before me, my strong view in favour of Rome remained just what it was. On the other hand, my firm belief that grace was to be found in the Anglican Church remained too.[5] I wrote to a friend upon his death:—

"Sept. 16, 1844. I am full of wrong and miserable feelings, which it is useless to detail, so grudging⁵⁹ and sullen³⁸⁷, when I should be thankful. Of course, when one sees so blessed an end, and that, the termination of so blameless a life, of one who really fed on our ordinances³⁸⁸ and got strength from them, and see the same continued in a whole family, the little children finding quite a solace³⁸⁹ of their pain in the Daily Prayer, it is impossible not to feel more at ease in our Church, as at least a sort of Zoar, a place of refuge and temporary rest, because of the steepness of the way. Only, may we be kept from unlawful security, lest we have Moab and Ammon for our progeny³⁹⁰, the enemies of Israel."

I could not continue in this state, either in the light of duty or of reason. My difficulty was this: I had been deceived greatly once; how could I be sure that I was not deceived a second time? I then thought myself right; how was I to be certain that I was right now? How many years had I thought myself sure of what I now rejected? how could I ever again have confidence in myself? As in 1840 I listened to the rising doubt in favour of Rome, now I listened to the waning³⁹¹ doubt in favour of the English Church. To be certain is to know that one knows; what test had I, that I should not change again, after that I had become a Catholic? I had still apprehension of this, though I thought a time would come, when it would depart. However, some limit ought to be put to these vague misgivings; I must do my best and then leave it to a higher power to prosper²⁵⁴ it. So, I determined to write an essay on Doctrinal Development; and then, if, at the end of it, my convictions in favour of the Roman Church were not weaker, to make up my mind to seek admission into her fold. I acted upon this resolution in the beginning of 1845, and worked at my Essay steadily into the autumn.

I told my resolution to various friends at the beginning of the year; indeed, it was at that time known generally. I wrote to a friend thus:—

"My intention is, if nothing comes upon me, which I cannot foresee, to remain quietly in statu quo for a considerable time, trusting that my friends will kindly remember me and my trial in their prayers. And I should give up my fellowship some time before anything further took place."

One very dear friend, now no more, Charles Marriott, sent me a letter at the beginning of the next year, from which, from love of him, I quote some sentences:—

"January 15, 1845. You know me well enough to be aware, that I never see through anything at first. Your letter to B. casts a gloom over the future, which you can understand, if you have understood me, as I believe you have. But I may speak out at once, of what I see and feel at once, and doubt not that I shall ever feel: that your whole conduct towards the Church of England and towards us, who have striven and are still striving to seek after God for ourselves, and to revive true religion among others, under her authority and guidance, has been generous and considerate, and, were that word appropriate, dutiful, to a degree that I could scarcely have conceived possible, more unsparing of self than I should have thought nature could sustain. I have felt with pain every link that you have severed¹³⁰, and I have asked no questions, because I felt that you ought to measure the disclosure of your thoughts according to the occasion, and the capacity of those to whom you spoke. I write in haste, in the midst of engagements engrossing³⁹² in themselves, but partly made tasteless, partly embittered³⁹³ by what I have heard; but I am willing to trust even you, whom I love best on earth, in God's Hand, in the earnest prayer that you may be so employed as is best for the Holy Catholic Church."

There was a lady, who was very anxious on the subject, and I wrote to her the following letters:—

1. "October, 1844. What can I say more to your purpose? If you will ask me any specific questions, I will answer them, as far as I am able."

2. "November 7, 1844. I am still where I was; I am not moving. Two things, however, seem plain, that every one is prepared for such an event, next, that every one expects it of me. Few indeed, who do not think it suitable, fewer still, who do not think it likely. However, I do not think it either suitable or likely. I have very little reason to doubt about the issue of things, but the when and the how are known to Him, from whom, I trust, both the course of things and the issue come. The expression of opinion, and the latent and habitual³⁹⁴ feeling about me, which is on every side and among all parties, has great force. I insist upon it, because I have a great dread of going by my own feelings, lest they should mislead me. By one's sense of duty one must go; but external facts support one in doing so."

3. "January 8, 1845. My full belief is, in accordance with your letter, that, if there is a move in our Church, very few persons indeed will be partners to it. I doubt whether one or two at the most among residents at Oxford. And I don't know whether I can wish it. The state of the Roman Catholics is at present so unsatisfactory. This I am sure of, that nothing but a simple, direct call of duty is a warrant for any one leaving our Church; no preference of another Church, no delight in its services, no hope of greater religious advancement³⁹⁵ in it, no indignation, no disgust, at the persons and things, among which we may find ourselves in the Church of England. The simple question is, Can I (it is personal, not whether another, but can I) be saved in the English Church? am I in safety, were I to die tonight? Is it a mortal sin in me, not joining another communion? P.S. I hardly see my way to concur³⁷⁰ in attendance, though occasional, in the Roman Catholic chapel, unless a man has made up his mind pretty well to join it eventually. Invocations are not required in the Church of Rome; somehow, I do not like using them except under the sanction of the Church, and this makes me unwilling to admit them in members of our Church."

4. "March 30. Now I will tell you more than any one knows except two friends. My own convictions are as strong, as I suppose they can become: only it is so difficult to know whether it is a call of reason or of conscience. I cannot make out, if I am impelled³⁹⁶ by what seems clear, or by a sense of duty. You can understand how painful this doubt is; so I have waited, hoping for light, and using the words of the Psalmist, 'Show some token upon me.' But I suppose I have no right to wait for ever for this. Then I am waiting, because friends are most considerately bearing me in mind, and asking guidance for me; and, I trust, I should attend to any new feelings which came upon me, should that be the effect of their kindness. And then this waiting subserves the purpose of preparing men's minds. I dread shocking, unsettling people. Anyhow, I can't avoid giving incalculable pain. So, if I had my will, I should like to wait till the summer of 1846, which would be a full seven years from the time that my convictions first began to fall on me. But I don't think I shall last so long.

"My present intention is to give up my Fellowship in October, and to publish some work or treatise between that and Christmas. I wish people to know why I am acting, as well as what I am doing; it takes off that vague and distressing surprise, 'What can have made him?'"

5. "June 1. What you tell me of yourself makes it plain that it is your duty to remain quietly and patiently, till you see more clearly where you are; else you are leaping in the dark."

In the early part of this year, if not before, there was an idea afloat that my retirement from the Anglican Church was owing to the feeling that I had so been thrust aside, without any one's taking my part. Various measures were, I believe, talked of in consequence of this surmise¹⁴⁶. Coincidently with it was an exceedingly kind article about me in a quarterly, in its April number. The writer praised me in feeling and beautiful language far above my deserts. In the course of his remarks, he said, speaking of me as Vicar of St. Mary's: "He had the future race of clergy hearing him. Did he value and feel tender about, and cling to his position? ...Not at all.... No sacrifice to him perhaps, he did not care about such things."

This was the occasion of my writing to a very intimate friend the following letter:—

"April 3, 1845.... Accept this apology, my dear C., and forgive me. As I say so, tears come into my eyes—that arises from the accident of this time, when I am giving up so much I love. Just now I have been overset by A. B.'s article in the C. D.; yet really, my dear C., I have never for an instant had even the temptation of repenting³⁹⁷ my leaving Oxford. The feeling of repentance has not even come into my mind. How could it? How could I remain at St. Mary's a hypocrite? how could I be answerable for souls (and life so uncertain), with the convictions, or at least persuasions³⁹⁸, which I had upon me? It is indeed a responsibility to act as I am doing; and I feel His hand heavy on me without intermission, who is all Wisdom and Love, so that my heart and mind are tired out, just as the limbs might be from a load on one's back. That sort of dull aching pain is mine; but my responsibility really is nothing to what it would be, to be answerable for souls, for confiding³⁹⁹ loving souls, in the English Church, with my convictions. My love to Marriott, and save me the pain of sending him a line."

In July a bishop thought it worth while to give out to the world that "the adherents⁴⁰⁰ of Mr. Newman are few in number. A short time will now probably suffice to prove this fact. It is well known that he is preparing for secession; and, when that event takes place, it will be seen how few will go with him."

All this time I was hard at my essay on Doctrinal Development. As I advanced, my view so cleared that instead of speaking any more of "the Roman Catholics," I boldly called them Catholics. Before I got to the end, I resolved to be received, and the book remains⁴⁰¹ in the state in which it was then, unfinished.

On October 8th I wrote to a number of friends the following letter:—

"Littlemore, October 8, 1845. I am this night expecting Father Dominic, the Passionist, who, from his youth, has been led to have distinct and direct thoughts, first of the countries of the North, then of England. After thirty years' (almost) waiting, he was without his own act sent here. But he has had little to do with conversions. I saw him here for a few minutes on St. John Baptist's day last year. He does not know of my intention; but I mean to ask of him admission into the one Fold of Christ....

"I have so many letters to write, that this must do for all who choose to ask about me. With my best love to dear Charles Marriott, who is over your head, etc., etc.

"P.S. This will not go till all is over. Of course it requires no answer."

For a while after my reception, I proposed to betake myself to some secular⁴⁰² calling. I wrote thus in answer to a very gracious letter of congratulation:—

"Nov. 25, 1845. I hope you will have anticipated, before I express it, the great gratification which I received from your Eminence⁴⁰³'s letter. That gratification, however, was tempered by the apprehension, that kind and anxious well-wishers at a distance attach more importance to my step than really belongs to it. To me indeed personally it is of course an inestimable gain; but persons and things look great at a distance, which are not so when seen close; and, did your Eminence know me, you would see that I was one, about whom there has been far more talk for good and bad than he deserves, and about whose movements far more expectation has been raised than the event will justify⁴⁰⁴.

"As I never, I do trust, aimed at anything else than obedience to my own sense of right, and have been magnified into the leader of a party without my wishing it or acting as such, so now, much as I may wish to the contrary, and earnestly as I may labour (as is my duty) to minister in a humble way to the Catholic Church, yet my powers will, I fear, disappoint the expectations of both my own friends, and of those who pray for the peace of Jerusalem.

"If I might ask of your Eminence a favour, it is that you would kindly moderate those anticipations⁴⁰⁵. Would it were in my power to do, what I do not aspire⁴⁰⁶ to do! At present certainly I cannot look forward to the future, and, though it would be a good work if I could persuade others to do as I have done, yet it seems as if I had quite enough to do in thinking of myself."

Soon, Dr. Wiseman, in whose vicariate Oxford lay, called me to Oscott; and I went there with others; afterwards he sent me to Rome, and finally placed me in Birmingham.

I wrote to a friend:—

"January 20, 1846. You may think how lonely I am. 'Obliviscere populum tuum et domum patris tui,' has been in my ears for the last twelve hours. I realise more that we are leaving Littlemore, and it is like going on the open sea."

I left Oxford for good on Monday, February 23, 1846. On the Saturday and Sunday before, I was in my house at Littlemore simply by myself, as I had been for the first day or two when I had originally taken possession of it. I slept on Sunday night at my dear friend's, Mr. Johnson's, at the Observatory⁴⁰⁷. Various friends came to see the last of me; Mr. Copeland, Mr. Church, Mr. Buckle⁴⁰⁸, Mr. Pattison, and Mr. Lewis. Dr. Pusey too came up to take leave of me; and I called on Dr. Ogle⁴⁰⁹, one of my very oldest friends, for he was my private tutor when I was an undergraduate. In him I took leave of my first college, Trinity, which was so dear to me, and which held on its foundation so many who have been kind to me both when I was a boy, and all through my Oxford life. Trinity had never been unkind to me. There used to be much snapdragon growing on the walls opposite my freshman's rooms there, and I had for years taken it as the emblem⁴¹⁰ of my own perpetual residence even unto death in my University.

On the morning of the 23rd I left the observatory. I have never seen Oxford since, excepting its spires⁴¹¹, as they are seen from the railway.

1 accounting   

n.会计，会计学，借贷对照表

参考例句：

• A job fell vacant in the accounting department.财会部出现了一个空缺。
• There's an accounting error in this entry.这笔账目里有差错。

2 narrative   

n.叙述，故事；adj.叙事的，故事体的

参考例句：

• He was a writer of great narrative power.他是一位颇有记述能力的作家。
• Neither author was very strong on narrative.两个作者都不是很善于讲故事。

3 drawn   

v.拖，拉，拔出；adj.憔悴的，紧张的

参考例句：

• All the characters in the story are drawn from life.故事中的所有人物都取材于生活。
• Her gaze was drawn irresistibly to the scene outside.她的目光禁不住被外面的风景所吸引。

4 malady   

n.病，疾病(通常做比喻)

参考例句：

• There is no specific remedy for the malady.没有医治这种病的特效药。
• They are managing to control the malady into a small range.他们设法将疾病控制在小范围之内。

5 kindly   

adj.和蔼的，温和的，爽快的；adv.温和地，亲切地

参考例句：

• Her neighbours spoke of her as kindly and hospitable.她的邻居都说她和蔼可亲、热情好客。
• A shadow passed over the kindly face of the old woman.一道阴影掠过老太太慈祥的面孔。

6 strictly   

adv.严厉地，严格地；严密地

参考例句：

• His doctor is dieting him strictly.他的医生严格规定他的饮食。
• The guests were seated strictly in order of precedence.客人严格按照地位高低就座。

7 memoranda   

n. 备忘录, 便条 名词memorandum的复数形式

参考例句：

• There were memoranda, minutes of meetings, officialflies, notes of verbal di scussions. 有备忘录，会议记录，官方档案，口头讨论的手记。
• Now it was difficult to get him to address memoranda. 而现在，要他批阅备忘录都很困难。

8 bishop   

n.主教，（国际象棋）象

参考例句：

• He was a bishop who was held in reverence by all.他是一位被大家都尊敬的主教。
• Two years after his death the bishop was canonised.主教逝世两年后被正式封为圣者。

9 Oxford   

n.牛津（英国城市）

参考例句：

• At present he has become a Professor of Chemistry at Oxford.他现在已是牛津大学的化学教授了。
• This is where the road to Oxford joins the road to London.这是去牛津的路与去伦敦的路的汇合处。

10 contemplated   

adj. 预期的 动词contemplate的过去分词形式

参考例句：

• The doctor contemplated the difficult operation he had to perform. 医生仔细地考虑他所要做的棘手的手术。
• The government has contemplated reforming the entire tax system. 政府打算改革整个税收体制。

11 contemplate   

vt.盘算，计议；周密考虑；注视，凝视

参考例句：

• The possibility of war is too horrifying to contemplate.战争的可能性太可怕了，真不堪细想。
• The consequences would be too ghastly to contemplate.后果不堪设想。

12 virgin   

n.处女，未婚女子；adj.未经使用的；未经开发的

参考例句：

• Have you ever been to a virgin forest?你去过原始森林吗？
• There are vast expanses of virgin land in the remote regions.在边远地区有大片大片未开垦的土地。

13 incompatible   

adj.不相容的，不协调的，不相配的

参考例句：

• His plan is incompatible with my intent.他的计划与我的意图不相符。
• Speed and safety are not necessarily incompatible.速度和安全未必不相容。

14 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。

15 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。

16 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。

17 hitch   

v.免费搭(车旅行)；系住；急提；n.故障；急拉

参考例句：

• They had an eighty-mile journey and decided to hitch hike.他们要走80英里的路程，最后决定搭便车。
• All the candidates are able to answer the questions without any hitch.所有报考者都能对答如流。

18 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。

19 antiquity   

n.古老；高龄；古物，古迹

参考例句：

• The museum contains the remains of Chinese antiquity.博物馆藏有中国古代的遗物。
• There are many legends about the heroes of antiquity.有许多关于古代英雄的传说。

20 eventual   

adj.最后的，结局的，最终的

参考例句：

• Several schools face eventual closure.几所学校面临最终关闭。
• Both parties expressed optimism about an eventual solution.双方对问题的最终解决都表示乐观。

21 ratified   

v.批准，签认（合约等）( ratify的过去式和过去分词 )

参考例句：

• The treaty was declared invalid because it had not been ratified. 条约没有得到批准，因此被宣布无效。
• The treaty was ratified by all the member states. 这个条约得到了所有成员国的批准。

22 infringed   

v.违反（规章等）( infringe的过去式和过去分词 )；侵犯（某人的权利）；侵害（某人的自由、权益等）

参考例句：

• Wherever the troops went, they never infringed on the people's interests. 大军过处，秋毫无犯。 来自《现代汉英综合大词典》
• He was arrested on a charge of having infringed the Election Law. 他因被指控触犯选举法而被拘捕。 来自《现代汉英综合大词典》

23 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。

24 creeds   

（尤指宗教）信条，教条( creed的名词复数 )

参考例句：

• people of all races, colours and creeds 各种种族、肤色和宗教信仰的人
• Catholics are agnostic to the Protestant creeds. 天主教徒对于新教教义来说，是不可知论者。

25 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。

26 corruptions   

n.堕落( corruption的名词复数 )；腐化；腐败；贿赂

参考例句：

• He stressed the corruptions of sin. 他强调了罪恶的腐朽。 来自互联网

27 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》

28 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。

29 standing   

n.持续，地位；adj.永久的，不动的，直立的，不流动的

参考例句：

• After the earthquake only a few houses were left standing.地震过后只有几幢房屋还立着。
• They're standing out against any change in the law.他们坚决反对对法律做任何修改。

30 deliberately   

adv.审慎地；蓄意地；故意地

参考例句：

• The girl gave the show away deliberately.女孩故意泄露秘密。
• They deliberately shifted off the argument.他们故意回避这个论点。

31 condemnation   

n.谴责; 定罪

参考例句：

• There was widespread condemnation of the invasion. 那次侵略遭到了人们普遍的谴责。
• The jury's condemnation was a shock to the suspect. 陪审团宣告有罪使嫌疑犯大为震惊。

32 fully   

adv.完全地，全部地，彻底地；充分地

参考例句：

• The doctor asked me to breathe in,then to breathe out fully.医生让我先吸气，然后全部呼出。
• They soon became fully integrated into the local community.他们很快就完全融入了当地人的圈子。

33 tract   

n.传单，小册子，大片(土地或森林)

参考例句：

• He owns a large tract of forest.他拥有一大片森林。
• He wrote a tract on this subject.他曾对此写了一篇短文。

34 schism   

n.分派，派系，分裂

参考例句：

• The church seems to be on the brink of schism.教会似乎处于分裂的边缘。
• While some predict schism,others predict a good old fashioned compromise.在有些人预测分裂的同时，另一些人预测了有益的老式妥协。

35 meekness   

n.温顺，柔和

参考例句：

• Amy sewed with outward meekness and inward rebellion till dusk. 阿密阳奉阴违地一直缝到黄昏。 来自辞典例句
• 'I am pretty well, I thank you,' answered Mr. Lorry, with meekness; 'how are you?' “很好，谢谢，”罗瑞先生回答，态度温驯，“你好么？” 来自英汉文学 - 双城记

36 nay   

adv.不；n.反对票，投反对票者

参考例句：

• He was grateful for and proud of his son's remarkable,nay,unique performance.他为儿子出色的，不，应该是独一无二的表演心怀感激和骄傲。
• Long essays,nay,whole books have been written on this.许多长篇大论的文章，不，应该说是整部整部的书都是关于这件事的。

37 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。

38 intriguing   

adj.有趣的；迷人的v.搞阴谋诡计(intrigue的现在分词)；激起…的好奇心

参考例句：

• These discoveries raise intriguing questions. 这些发现带来了非常有趣的问题。
• It all sounds very intriguing. 这些听起来都很有趣。 来自《简明英汉词典》

39 steadily   

adv.稳定地；不变地；持续地

参考例句：

• The scope of man's use of natural resources will steadily grow.人类利用自然资源的广度将日益扩大。
• Our educational reform was steadily led onto the correct path.我们的教学改革慢慢上轨道了。

40 rite   

n.典礼，惯例，习俗

参考例句：

• This festival descends from a religious rite.这个节日起源于宗教仪式。
• Most traditional societies have transition rites at puberty.大多数传统社会都为青春期的孩子举行成人礼。

41 bosom   

n.胸，胸部；胸怀；内心；adj.亲密的

参考例句：

• She drew a little book from her bosom.她从怀里取出一本小册子。
• A dark jealousy stirred in his bosom.他内心生出一阵恶毒的嫉妒。

42 repentance   

n.懊悔

参考例句：

• He shows no repentance for what he has done.他对他的所作所为一点也不懊悔。
• Christ is inviting sinners to repentance.基督正在敦请有罪的人悔悟。

43 nurtured   

养育( nurture的过去式和过去分词 )； 培育； 滋长； 助长

参考例句：

• She is looking fondly at the plants he had nurtured. 她深情地看着他培育的植物。
• Any latter-day Einstein would still be spotted and nurtured. 任何一个未来的爱因斯坦都会被发现并受到培养。

44 mutual   

adj.相互的，彼此的；共同的，共有的

参考例句：

• We must pull together for mutual interest.我们必须为相互的利益而通力合作。
• Mutual interests tied us together.相互的利害关系把我们联系在一起。

45 negotiation   

n.谈判，协商

参考例句：

• They closed the deal in sugar after a week of negotiation.经过一星期的谈判，他们的食糖生意成交了。
• The negotiation dragged on until July.谈判一直拖到7月份。

46 agitation   

n.搅动；搅拌；鼓动，煽动

参考例句：

• Small shopkeepers carried on a long agitation against the big department stores.小店主们长期以来一直在煽动人们反对大型百货商店。
• These materials require constant agitation to keep them in suspension.这些药剂要经常搅动以保持悬浮状态。

47 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。

48 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。

49 reconciliations   

和解( reconciliation的名词复数 )； 一致； 勉强接受； （争吵等的）止息

参考例句：

• You mean long-lost mother-son reconciliations in a restaurant? 你是说在餐厅调解分开多年的母子？
• Responsible for communications with financial institutions, daily cash processing and daily and monthly cash bank reconciliations. 负责与各财务机构的沟通，了解现金日流动状况，确认与银行往来的现金日对账单和月对账单。

50 renounce   

v.放弃；拒绝承认，宣布与…断绝关系

参考例句：

• She decided to renounce the world and enter a convent.她决定弃绝尘世去当修女。
• It was painful for him to renounce his son.宣布与儿子脱离关系对他来说是很痛苦的。

51 prospect   

n.前景，前途；景色，视野

参考例句：

• This state of things holds out a cheerful prospect.事态呈现出可喜的前景。
• The prospect became more evident.前景变得更加明朗了。

52 bishops   

（基督教某些教派管辖大教区的）主教( bishop的名词复数 )； （国际象棋的）象

参考例句：

• Each player has two bishops at the start of the game. 棋赛开始时，每名棋手有两只象。
• "Only sheriffs and bishops and rich people and kings, and such like. “他劫富济贫，抢的都是郡长、主教、国王之类的富人。

53 slander   

n./v.诽谤，污蔑

参考例句：

• The article is a slander on ordinary working people.那篇文章是对普通劳动大众的诋毁。
• He threatened to go public with the slander.他威胁要把丑闻宣扬出去。

54 distress   

n.苦恼，痛苦，不舒适；不幸；vt.使悲痛

参考例句：

• Nothing could alleviate his distress.什么都不能减轻他的痛苦。
• Please don't distress yourself.请你不要忧愁了。

55 impatience   

n.不耐烦，急躁

参考例句：

• He expressed impatience at the slow rate of progress.进展缓慢，他显得不耐烦。
• He gave a stamp of impatience.他不耐烦地跺脚。

56 bestow   

v.把…赠与，把…授予；花费

参考例句：

• He wished to bestow great honors upon the hero.他希望将那些伟大的荣誉授予这位英雄。
• What great inspiration wiII you bestow on me?你有什么伟大的灵感能馈赠给我？

57 disorders   

n.混乱( disorder的名词复数 )；凌乱；骚乱；（身心、机能）失调

参考例句：

• Reports of anorexia and other eating disorders are on the increase. 据报告，厌食症和其他饮食方面的功能紊乱发生率正在不断增长。 来自《简明英汉词典》
• The announcement led to violent civil disorders. 这项宣布引起剧烈的骚乱。 来自《简明英汉词典》

58 consistency   

n.一贯性，前后一致，稳定性；(液体的)浓度

参考例句：

• Your behaviour lacks consistency.你的行为缺乏一贯性。
• We appreciate the consistency and stability in China and in Chinese politics.我们赞赏中国及其政策的连续性和稳定性。

59 grudging   

adj.勉强的，吝啬的

参考例句：

• He felt a grudging respect for her talents as an organizer.他勉强地对她的组织才能表示尊重。
• After a pause he added"sir."in a dilatory,grudging way.停了一会他才慢吞吞地、勉勉强强地加了一声“先生”。

60 misgiving   

n.疑虑，担忧，害怕

参考例句：

• She had some misgivings about what she was about to do.她对自己即将要做的事情存有一些顾虑。
• The first words of the text filled us with misgiving.正文开头的文字让我们颇为担心。

61 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》

62 humble   

adj.谦卑的，恭顺的；地位低下的；v.降低，贬低

参考例句：

• In my humble opinion,he will win the election.依我拙见，他将在选举中获胜。
• Defeat and failure make people humble.挫折与失败会使人谦卑。

63 tranquil   

adj. 安静的, 宁静的, 稳定的, 不变的

参考例句：

• The boy disturbed the tranquil surface of the pond with a stick. 那男孩用棍子打破了平静的池面。
• The tranquil beauty of the village scenery is unique. 这乡村景色的宁静是绝无仅有的。

64 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。

65 precepts   

n.规诫，戒律，箴言( precept的名词复数 )

参考例句：

• They accept the Prophet's precepts but reject some of his strictures. 他们接受先知的教训，但拒绝他的种种约束。 来自《现代英汉综合大词典》
• The legal philosopher's concern is to ascertain the true nature of all the precepts and norms. 法哲学家的兴趣在于探寻所有规范和准则的性质。 来自辞典例句

66 reclaim   

v.要求归还，收回；开垦

参考例句：

• I have tried to reclaim my money without success.我没能把钱取回来。
• You must present this ticket when you reclaim your luggage.当你要取回行李时，必须出示这张票子。

67 maker   

n.制造者，制造商

参考例句：

• He is a trouble maker，You must be distant with him.他是个捣蛋鬼，你不要跟他在一起。
• A cabinet maker must be a master craftsman.家具木工必须是技艺高超的手艺人。

68 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。

69 covenant   

n.盟约，契约；v.订盟约

参考例句：

• They refused to covenant with my father for the property.他们不愿与我父亲订立财产契约。
• The money was given to us by deed of covenant.这笔钱是根据契约书付给我们的。

70 ethical   

adj.伦理的，道德的，合乎道德的

参考例句：

• It is necessary to get the youth to have a high ethical concept.必须使青年具有高度的道德观念。
• It was a debate which aroused fervent ethical arguments.那是一场引发强烈的伦理道德争论的辩论。

71 prescription   

n.处方，开药；指示，规定

参考例句：

• The physician made a prescription against sea- sickness for him.医生给他开了个治晕船的药方。
• The drug is available on prescription only.这种药只能凭处方购买。

72 irresistible   

adj.非常诱人的，无法拒绝的，无法抗拒的

参考例句：

• The wheel of history rolls forward with an irresistible force.历史车轮滚滚向前，势不可挡。
• She saw an irresistible skirt in the store window.她看见商店的橱窗里有一条叫人着迷的裙子。

73 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。

74 specify   

vt.指定，详细说明

参考例句：

• We should specify a time and a place for the meeting.我们应指定会议的时间和地点。
• Please specify what you will do.请你详述一下你将做什么。

75 oracle   

n.神谕，神谕处，预言

参考例句：

• In times of difficulty,she pray for an oracle to guide her.在困难的时候，她祈祷神谕来指引她。
• It is a kind of oracle that often foretells things most important.它是一种内生性神谕，常常能预言最重要的事情。

76 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。

77 incumbent   

adj.成为责任的，有义务的；现任的，在职的

参考例句：

• He defeated the incumbent governor by a large plurality.他以压倒多数票击败了现任州长。
• It is incumbent upon you to warn them.你有责任警告他们。

78 hostility   

n.敌对，敌意；抵制［pl.］交战，战争

参考例句：

• There is open hostility between the two leaders.两位领导人表现出公开的敌意。
• His hostility to your plan is well known.他对你的计划所持的敌意是众所周知的。

79 presumptuous   

adj.胆大妄为的，放肆的，冒昧的，冒失的

参考例句：

• It would be presumptuous for anybody to offer such a view.任何人提出这种观点都是太放肆了。
• It was presumptuous of him to take charge.他自拿主张，太放肆了。

80 thereby   

adv.因此，从而

参考例句：

• I have never been to that city,,ereby I don't know much about it.我从未去过那座城市，因此对它不怎么熟悉。
• He became a British citizen,thereby gaining the right to vote.他成了英国公民，因而得到了投票权。

81 obloquy   

n.斥责，大骂

参考例句：

• I have had enough obloquy for one lifetime.我一辈子受够了诽谤。
• I resent the obloquy that you are casting upon my reputation.我怨恨你对我的名誉横加诽谤。

82 stultified   

v.使成为徒劳，使变得无用( stultify的过去式和过去分词 )

参考例句：

• Their unhelpfulness has stultified our efforts to improve things. 他们不管事，我们为改进工作的用心也就白费了。 来自辞典例句
• He was stultified, shocked, paralyzed. 他当时一听，吓傻了，气坏了，瘫痪了。 来自辞典例句

83 abhorrent   

adj.可恶的，可恨的，讨厌的

参考例句：

• He is so abhorrent,saying such bullshit to confuse people.他这样乱说，妖言惑众，真是太可恶了。
• The idea of killing animals for food is abhorrent to many people.许多人想到杀生取食就感到憎恶。

84 conversion   

n.转化，转换，转变

参考例句：

• He underwent quite a conversion.他彻底变了。
• Waste conversion is a part of the production process.废物处理是生产过程的一个组成部分。

85 conversions   

变换( conversion的名词复数 )； （宗教、信仰等）彻底改变； （尤指为居住而）改建的房屋； 橄榄球（触地得分后再把球射中球门的）附加得分

参考例句：

• He kicked a penalty goal and two conversions, ie in Rugby football. 他一次罚球得分，两次触地后射门得分（在橄榄球赛中）。
• Few of the intermediates or enzymes involved in these conversions have been isolated from higher plants. 在这些转变中包含的少数中间产物或酶已经从高等植物中分离出来。

86 scruple   

n./v.顾忌，迟疑

参考例句：

• It'seemed to her now that she could marry him without the remnant of a scruple.她觉得现在她可以跟他成婚而不需要有任何顾忌。
• He makes no scruple to tell a lie.他说起谎来无所顾忌。

87 recollect   

v.回忆，想起，记起，忆起，记得

参考例句：

• He tried to recollect things and drown himself in them.他极力回想过去的事情而沉浸于回忆之中。
• She could not recollect being there.她回想不起曾经到过那儿。

88 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。

89 alienation   

n.疏远；离间；异化

参考例句：

• The new policy resulted in the alienation of many voters.新政策导致许多选民疏远了。
• As almost every conceivable contact between human beings gets automated,the alienation index goes up.随着人与人之间几乎一切能想到的接触方式的自动化，感情疏远指数在不断上升。

90 heresy   

n.异端邪说；异教

参考例句：

• We should denounce a heresy.我们应该公开指责异端邪说。
• It might be considered heresy to suggest such a notion.提出这样一个观点可能会被视为异端邪说。

91 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。

92 clergy   

n.[总称]牧师，神职人员

参考例句：

• I could heartily wish that more of our country clergy would follow this example.我衷心希望，我国有更多的牧师效法这个榜样。
• All the local clergy attended the ceremony.当地所有的牧师出席了仪式。

93 tracts   

大片土地( tract的名词复数 )； 地带； （体内的）道； （尤指宣扬宗教、伦理或政治的）短文

参考例句：

• vast tracts of forest 大片大片的森林
• There are tracts of desert in Australia. 澳大利亚有大片沙漠。

94 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。

95 barter   

n.物物交换，以货易货，实物交易

参考例句：

• Chickens,goats and rabbits were offered for barter at the bazaar.在集市上，鸡、山羊和兔子被摆出来作物物交换之用。
• They have arranged food imports on a barter basis.他们以易货贸易的方式安排食品进口。

96 assent   

v.批准，认可；n.批准，认可

参考例句：

• I cannot assent to what you ask.我不能应允你的要求。
• The new bill passed by Parliament has received Royal Assent.议会所通过的新方案已获国王批准。

97 dread   

vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧

参考例句：

• We all dread to think what will happen if the company closes.我们都不敢去想一旦公司关门我们该怎么办。
• Her heart was relieved of its blankest dread.她极度恐惧的心理消除了。

98 ordination   

n.授任圣职

参考例句：

• His ordination gives him the right to conduct a marriage or a funeral.他的晋升圣职使他有权主持婚礼或葬礼。
• The vatican said the ordination places the city's catholics in a "very delicate and difficult decision."教廷说，这个任命使得这个城市的天主教徒不得不做出“非常棘手和困难的决定”。

99 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。

100 destitute   

adj.缺乏的；穷困的

参考例句：

• They were destitute of necessaries of life.他们缺少生活必需品。
• They are destitute of common sense.他们缺乏常识。

101 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。

102 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。

103 avow   

v.承认，公开宣称

参考例句：

• I must avow that I am innocent.我要公开声明我是无罪的。
• The senator was forced to avow openly that he had received some money from that company.那个参议员被迫承认曾经收过那家公司的一些钱。

104 avowing   

v.公开声明，承认( avow的现在分词 )

参考例句：

• Hafiz Ismail's message, while avowing sweeping terms, stated a modest and largely psychological objective. 哈菲兹·伊斯梅尔的电报虽然提出了种种难以满足的条件，却说出了一个不算过高而且在很大程度上属于心理上的目标。 来自辞典例句

105 miserable   

adj.悲惨的，痛苦的；可怜的，糟糕的

参考例句：

• It was miserable of you to make fun of him.你取笑他，这是可耻的。
• Her past life was miserable.她过去的生活很苦。

106 scotch   

n.伤口，刻痕；苏格兰威士忌酒；v.粉碎，消灭，阻止；adj.苏格兰(人)的

参考例句：

• Facts will eventually scotch these rumours.这种谣言在事实面前将不攻自破。
• Italy was full of fine views and virtually empty of Scotch whiskey.意大利多的是美景，真正缺的是苏格兰威士忌。

107 incur   

vt.招致，蒙受，遭遇

参考例句：

• Any costs that you incur will be reimbursed in full.你的所有花费都将全额付还。
• An enterprise has to incur certain costs and expenses in order to stay in business.一个企业为了维持营业,就不得不承担一定的费用和开支。

108 incurring   

遭受，招致，引起( incur的现在分词 )

参考例句：

• Many of the world's farmers are also incurring economic deficits. 世界上许多农民还在遭受经济上的亏损。
• He spoke to the Don directly, taking a chance on incurring Michael's ill will. 他直接向老头子谈自己的意见，这显然要冒引起迈克尔反感的风险。 来自教父部分

109 imputation   

n.归罪，责难

参考例句：

• I could not rest under the imputation.我受到诋毁，无法平静。
• He resented the imputation that he had any responsibility for what she did.把她所作的事情要他承担，这一责难，使他非常恼火。

110 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。

111 misery   

n.痛苦，苦恼，苦难；悲惨的境遇，贫苦

参考例句：

• Business depression usually causes misery among the working class.商业不景气常使工薪阶层受苦。
• He has rescued me from the mire of misery.他把我从苦海里救了出来。

112 whitewash   

v.粉刷，掩饰；n.石灰水，粉刷，掩饰

参考例句：

• They tried hard to whitewash themselves.他们力图粉饰自己。
• What he said was a load of whitewash.他所说的是一大堆粉饰之词。

113 pretensions   

自称( pretension的名词复数 )； 自命不凡； 要求； 权力

参考例句：

• The play mocks the pretensions of the new middle class. 这出戏讽刺了新中产阶级的装模作样。
• The city has unrealistic pretensions to world-class status. 这个城市不切实际地标榜自己为国际都市。

114 sham   

n./adj.假冒(的)，虚伪(的)

参考例句：

• They cunningly played the game of sham peace.他们狡滑地玩弄假和平的把戏。
• His love was a mere sham.他的爱情是虚假的。

115 shams   

假象( sham的名词复数 )； 假货； 虚假的行为（或感情、言语等）； 假装…的人

参考例句：

• Are those real diamonds or only shams? 那些是真钻石还是赝品？
• Tear away their veil of shams! 撕开他们的假面具吧！

116 sanguine   

adj.充满希望的，乐观的，血红色的

参考例句：

• He has a sanguine attitude to life.他对于人生有乐观的看法。
• He is not very sanguine about our chances of success.他对我们成功的机会不太乐观。

117 apprehension   

n.理解，领悟；逮捕，拘捕；忧虑

参考例句：

• There were still areas of doubt and her apprehension grew.有些地方仍然存疑，于是她越来越担心。
• She is a girl of weak apprehension.她是一个理解力很差的女孩。

118 apprehensions   

疑惧

参考例句：

• He stood in a mixture of desire and apprehensions. 他怀着渴望和恐惧交加的心情伫立着。
• But subsequent cases have removed many of these apprehensions. 然而，随后的案例又消除了许多类似的忧虑。

119 contented   

adj.满意的，安心的，知足的

参考例句：

• He won't be contented until he's upset everyone in the office.不把办公室里的每个人弄得心烦意乱他就不会满足。
• The people are making a good living and are contented,each in his station.人民安居乐业。

120 contingency   

n.意外事件，可能性

参考例句：

• We should be prepared for any contingency.我们应该对任何应急情况有所准备。
• A fire in our warehouse was a contingency that we had not expected.库房的一场大火是我们始料未及的。

121 implicit   

a.暗示的，含蓄的，不明晰的，绝对的

参考例句：

• A soldier must give implicit obedience to his officers. 士兵必须绝对服从他的长官。
• Her silence gave implicit consent. 她的沉默表示默许。

122 reverence   

n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬

参考例句：

• He was a bishop who was held in reverence by all.他是一位被大家都尊敬的主教。
• We reverence tradition but will not be fettered by it.我们尊重传统，但不被传统所束缚。

123 binding   

有约束力的，有效的，应遵守的

参考例句：

• The contract was not signed and has no binding force. 合同没有签署因而没有约束力。
• Both sides have agreed that the arbitration will be binding. 双方都赞同仲裁具有约束力。

124 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。

125 zeal   

n.热心，热情，热忱

参考例句：

• Revolutionary zeal caught them up,and they joined the army.革命热情激励他们，于是他们从军了。
• They worked with great zeal to finish the project.他们热情高涨地工作，以期完成这个项目。

126 zealous   

adj.狂热的，热心的

参考例句：

• She made zealous efforts to clean up the classroom.她非常热心地努力清扫教室。
• She is a zealous supporter of our cause.她是我们事业的热心支持者。

127 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。

128 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。

129 frightful   

adj.可怕的；讨厌的

参考例句：

• How frightful to have a husband who snores!有一个发鼾声的丈夫多讨厌啊！
• We're having frightful weather these days.这几天天气坏极了。

130 severed   

v.切断，断绝( sever的过去式和过去分词 )；断，裂

参考例句：

• The doctor said I'd severed a vessel in my leg. 医生说我割断了腿上的一根血管。 来自《简明英汉词典》
• We have severed diplomatic relations with that country. 我们与那个国家断绝了外交关系。 来自《简明英汉词典》

131 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。

132 sweeping   

adj.范围广大的，一扫无遗的

参考例句：

• The citizens voted for sweeping reforms.公民投票支持全面的改革。
• Can you hear the wind sweeping through the branches?你能听到风掠过树枝的声音吗？

133 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。

134 swarm   

n.(昆虫)等一大群；vi.成群飞舞；蜂拥而入

参考例句：

• There is a swarm of bees in the tree.这树上有一窝蜜蜂。
• A swarm of ants are moving busily.一群蚂蚁正在忙碌地搬家。

135 longing   

n.（for）渴望

参考例句：

• Hearing the tune again sent waves of longing through her.再次听到那首曲子使她胸中充满了渴望。
• His heart burned with longing for revenge.他心中燃烧着急欲复仇的怒火。

136 bias   

n.偏见，偏心，偏袒；vt.使有偏见

参考例句：

• They are accusing the teacher of political bias in his marking.他们在指控那名教师打分数有政治偏见。
• He had a bias toward the plan.他对这项计划有偏见。

137 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。

138 repel   

v.击退，抵制，拒绝，排斥

参考例句：

• A country must have the will to repel any invader.一个国家得有决心击退任何入侵者。
• Particles with similar electric charges repel each other.电荷同性的分子互相排斥。

139 incurred   

[医]招致的，遭受的； incur的过去式

参考例句：

• She had incurred the wrath of her father by marrying without his consent 她未经父亲同意就结婚，使父亲震怒。
• We will reimburse any expenses incurred. 我们将付还所有相关费用。

140 shuffling   

adj. 慢慢移动的, 滑移的 动词shuffle的现在分词形式

参考例句：

• Don't go shuffling along as if you were dead. 别像个死人似地拖着脚走。 来自英汉文学 - 嘉莉妹妹
• Some one was shuffling by on the sidewalk. 外面的人行道上有人拖着脚走过。 来自英汉文学 - 嘉莉妹妹

141 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。

142 frankly   

adv.坦白地，直率地；坦率地说

参考例句：

• To speak frankly, I don't like the idea at all.老实说，我一点也不赞成这个主意。
• Frankly speaking, I'm not opposed to reform.坦率地说，我不反对改革。

143 accusation   

n.控告，指责，谴责

参考例句：

• I was furious at his making such an accusation.我对他的这种责备非常气愤。
• She knew that no one would believe her accusation.她知道没人会相信她的指控。

144 alibi   

n.某人当时不在犯罪现场的申辩或证明；借口

参考例句：

• Do you have any proof to substantiate your alibi? 你有证据表明你当时不在犯罪现场吗？
• The police are suspicious of his alibi because he already has a record.警方对他不在场的辩解表示怀疑，因为他已有前科。

145 hearsay   

n.谣传，风闻

参考例句：

• They started to piece the story together from hearsay.他们开始根据传闻把事情的经过一点点拼湊起来。
• You are only supposing this on hearsay.You have no proof.你只是根据传闻想像而已，并没有证据。

146 surmise   

v./n.猜想，推测

参考例句：

• It turned out that my surmise was correct.结果表明我的推测没有错。
• I surmise that he will take the job.我推测他会接受这份工作。

147 surmises   

v.臆测，推断( surmise的第三人称单数 )；揣测；猜想

参考例句：

• The detective is completely correct in his surmises. 这个侦探所推测的完全正确。 来自《简明英汉词典》
• As the reader probably surmises, a variety of interest tables exists. 正如读者可能推测的那样，存在着各种各样的利息表。 来自辞典例句

148 substantive   

adj.表示实在的；本质的、实质性的；独立的；n.实词，实名词；独立存在的实体

参考例句：

• They plan to meet again in Rome very soon to begin substantive negotiations.他们计划不久在罗马再次会晤以开始实质性的谈判。
• A president needs substantive advice,but he also requires emotional succor. 一个总统需要实质性的建议，但也需要感情上的支持。

149 awe   

n.敬畏，惊惧；vt.使敬畏，使惊惧

参考例句：

• The sight filled us with awe.这景色使我们大为惊叹。
• The approaching tornado struck awe in our hearts.正在逼近的龙卷风使我们惊恐万分。

150 devotedness   

参考例句：

• Maximilian, in his devotedness, gazed silently at her. 沉醉在爱情中的马西米兰默默地注视着她。

151 discourse   

n.论文，演说；谈话；话语；vi.讲述，著述

参考例句：

• We'll discourse on the subject tonight.我们今晚要谈论这个问题。
• He fell into discourse with the customers who were drinking at the counter.他和站在柜台旁的酒客谈了起来。

152 memorandum   

n.备忘录，便笺

参考例句：

• The memorandum was dated 23 August,2008.备忘录上注明的日期是2008年8月23日。
• The Secretary notes down the date of the meeting in her memorandum book.秘书把会议日期都写在记事本上。

153 unwilling   

adj.不情愿的

参考例句：

• The natives were unwilling to be bent by colonial power.土著居民不愿受殖民势力的摆布。
• His tightfisted employer was unwilling to give him a raise.他那吝啬的雇主不肯给他加薪。

154 insinuate   

vt.含沙射影地说，暗示

参考例句：

• He tried to insinuate himself into the boss's favor.他设法巧妙地渐渐取得老板的欢心。
• It seems to me you insinuate things about her.我觉得你讲起她来，总有些弦外之音。

155 favourable   

adj.赞成的，称赞的，有利的，良好的，顺利的

参考例句：

• The company will lend you money on very favourable terms.这家公司将以非常优惠的条件借钱给你。
• We found that most people are favourable to the idea.我们发现大多数人同意这个意见。

156 interrogated   

v.询问( interrogate的过去式和过去分词 )；审问；（在计算机或其他机器上）查询

参考例句：

• He was interrogated by the police for over 12 hours. 他被警察审问了12个多小时。
• Two suspects are now being interrogated in connection with the killing. 与杀人案有关的两名嫌疑犯正在接受审讯。 来自《简明英汉词典》

157 interrogate   

vt.讯问，审问，盘问

参考例句：

• The lawyer took a long time to interrogate the witness fully.律师花了很长时间仔细询问目击者。
• We will interrogate the two suspects separately.我们要对这两个嫌疑人单独进行审讯。

158 judgment   

n.审判；判断力，识别力，看法，意见

参考例句：

• The chairman flatters himself on his judgment of people.主席自认为他审视人比别人高明。
• He's a man of excellent judgment.他眼力过人。

159 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。

160 barometer   

n.气压表，睛雨表，反应指标

参考例句：

• The barometer marked a continuing fall in atmospheric pressure.气压表表明气压在继续下降。
• The arrow on the barometer was pointing to"stormy".气压计上的箭头指向“有暴风雨”。

161 annihilated   

v.（彻底）消灭( annihilate的过去式和过去分词 )；使无效；废止；彻底击溃

参考例句：

• Our soldiers annihilated a force of three hundred enemy troops. 我军战士消灭了300名敌军。 来自《现代汉英综合大词典》
• We annihilated the enemy. 我们歼灭了敌人。 来自《简明英汉词典》

162 provocation   

n.激怒，刺激，挑拨，挑衅的事物，激怒的原因

参考例句：

• He's got a fiery temper and flares up at the slightest provocation.他是火爆性子，一点就着。
• They did not react to this provocation.他们对这一挑衅未作反应。

163 vocation   

n.职业，行业

参考例句：

• She struggled for years to find her true vocation.她多年来苦苦寻找真正适合自己的职业。
• She felt it was her vocation to minister to the sick.她觉得照料病人是她的天职。

164 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。

165 mazes   

迷宫( maze的名词复数 )； 纷繁复杂的规则； 复杂难懂的细节； 迷宫图

参考例句：

• The mazes of the dance were ecstatic. 跳舞那种错综曲折，叫人快乐得如登九天。
• For two hours did this singlehearted and simpleminded girl toil through the mazes of the forest. 这位心地单纯的傻姑娘在林间曲径中艰难地走了两个来小时。

166 stank   

n. (英)坝，堰，池塘 动词stink的过去式

参考例句：

• Her breath stank of garlic. 她嘴里有股大蒜味。
• The place stank of decayed fish. 那地方有烂鱼的臭味。

167 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。

168 piety   

n.虔诚，虔敬

参考例句：

• They were drawn to the church not by piety but by curiosity.他们去教堂不是出于虔诚而是出于好奇。
• Experience makes us see an enormous difference between piety and goodness.经验使我们看到虔诚与善意之间有着巨大的区别。

169 random   

adj.随机的；任意的；n.偶然的(或随便的)行动

参考例句：

• The list is arranged in a random order.名单排列不分先后。
• On random inspection the meat was found to be bad.经抽查，发现肉变质了。

170 illustrate   

v.举例说明，阐明；图解，加插图

参考例句：

• The company's bank statements illustrate its success.这家公司的银行报表说明了它的成功。
• This diagram will illustrate what I mean.这个图表可说明我的意思。

171 artifice   

n.妙计，高明的手段；狡诈，诡计

参考例句：

• The use of mirrors in a room is an artifice to make the room look larger.利用镜子装饰房间是使房间显得大一点的巧妙办法。
• He displayed a great deal of artifice in decorating his new house.他在布置新房子中表现出富有的技巧。

172 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。

173 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。

174 plausibility   

n. 似有道理, 能言善辩

参考例句：

• We can add further plausibility to the above argument. 我们可以在上述论据之外，再进一步增添一个合理的论据。
• Let us consider the charges she faces, and the legal plausibility of those charges. 让我们考虑一下她面临的指控以及这些指控在法律上的可信性。

175 encompassed   

v.围绕( encompass的过去式和过去分词 )；包围；包含；包括

参考例句：

• The enemy encompassed the city. 敌人包围了城市。 来自《简明英汉词典》
• I have encompassed him with every protection. 我已经把他保护得严严实实。 来自英汉文学 - 双城记

176 insidious   

adj.阴险的，隐匿的，暗中为害的，（疾病）不知不觉之间加剧

参考例句：

• That insidious man bad-mouthed me to almost everyone else.那个阴险的家伙几乎见人便说我的坏话。
• Organized crime has an insidious influence on all who come into contact with it.所有和集团犯罪有关的人都会不知不觉地受坏影响。

177 prying   

adj.爱打听的v.打听，刺探（他人的私事）( pry的现在分词 )；撬开

参考例句：

• I'm sick of you prying into my personal life! 我讨厌你刺探我的私生活！
• She is always prying into other people's affairs. 她总是打听别人的私事。 来自《简明英汉词典》

178 brutes   

兽( brute的名词复数 )； 畜生； 残酷无情的人； 兽性

参考例句：

• They're not like dogs; they're hideous brutes. 它们不像狗，是丑陋的畜牲。
• Suddenly the foul musty odour of the brutes struck his nostrils. 突然，他的鼻尖闻到了老鼠的霉臭味。 来自英汉文学

179 grudges   

不满，怨恨，妒忌( grudge的名词复数 )

参考例句：

• He never grudges money. 他从不吝惜金钱。
• They bear grudges against each other. 他俩有过节儿。

180 recesses   

n.壁凹( recess的名词复数 )；（工作或业务活动的）中止或暂停期间；学校的课间休息；某物内部的凹形空间v.把某物放在墙壁的凹处( recess的第三人称单数 )；将（墙）做成凹形，在（墙）上做壁龛；休息，休会，休庭

参考例句：

• I could see the inmost recesses. 我能看见最深处。 来自《简明英汉词典》
• I had continually pushed my doubts to the darker recesses of my mind. 我一直把怀疑深深地隐藏在心中。 来自《简明英汉词典》

181 tenement   

n.公寓；房屋

参考例句：

• They live in a tenement.他们住在廉价公寓里。
• She felt very smug in a tenement yard like this.就是在个这样的杂院里，她觉得很得意。

182 calumnious   

adj.毁谤的，中伤的

参考例句：

• Ever run into a definition like this one for calumnious: 'of, involving, or using calumny'? 以往遇到过对calumnious（污蔑的）这样一个定义：“涉及或使用诬蔑的”。 来自互联网

183 monastery   

n.修道院，僧院，寺院

参考例句：

• They found an icon in the monastery.他们在修道院中发现了一个圣像。
• She was appointed the superior of the monastery two years ago.两年前她被任命为这个修道院的院长。

184 chapel   

n.小教堂，殡仪馆

参考例句：

• The nimble hero,skipped into a chapel that stood near.敏捷的英雄跳进近旁的一座小教堂里。
• She was on the peak that Sunday afternoon when she played in chapel.那个星期天的下午，她在小教堂的演出，可以说是登峰造极。

185 cloisters   

n.（学院、修道院、教堂等建筑的）走廊( cloister的名词复数 )；回廊；修道院的生活；隐居v.隐退，使与世隔绝( cloister的第三人称单数 )

参考例句：

• The thirteenth-century cloisters are amongst the most beautiful in central Italy. 这些13世纪的回廊是意大利中部最美的建筑。 来自辞典例句
• Some lovely Christian Science ladies had invited her to a concert at the cloisters. 有几位要好的基督教科学社的女士请她去修道院音乐厅听一个音乐会。 来自辞典例句

186 possessed   

adj.疯狂的；拥有的，占有的

参考例句：

• He flew out of the room like a man possessed.他像着了魔似地猛然冲出房门。
• He behaved like someone possessed.他行为举止像是魔怔了。

187 tenements   

n.房屋，住户，租房子( tenement的名词复数 )

参考例句：

• Here were crumbling tenements, squalid courtyards and stinking alleys. 随处可见破烂的住房、肮脏的庭院和臭气熏天的小胡同。 来自辞典例句
• The tenements are in a poor section of the city. 共同住宅是在城中较贫苦的区域里。 来自辞典例句

188 destined   

adj.命中注定的；(for)以…为目的地的

参考例句：

• It was destined that they would marry.他们结婚是缘分。
• The shipment is destined for America.这批货物将运往美国。

189 jealousy   

n.妒忌，嫉妒，猜忌

参考例句：

• Some women have a disposition to jealousy.有些女人生性爱妒忌。
• I can't support your jealousy any longer.我再也无法忍受你的嫉妒了。

190 unity   

n.团结，联合，统一；和睦，协调

参考例句：

• When we speak of unity,we do not mean unprincipled peace.所谓团结，并非一团和气。
• We must strengthen our unity in the face of powerful enemies.大敌当前，我们必须加强团结。

191 revival   

n.复兴，复苏，（精力、活力等的）重振

参考例句：

• The period saw a great revival in the wine trade.这一时期葡萄酒业出现了很大的复苏。
• He claimed the housing market was showing signs of a revival.他指出房地产市场正出现复苏的迹象。

192 exonerate   

v.免除责任，确定无罪

参考例句：

• Nothing can exonerate her from that.任何解释都难辞其咎。
• There is no reason to exonerate him from the ordinary duties of a citizen.没有理由免除他做公民应尽的义务。

193 indifference   

n.不感兴趣，不关心，冷淡，不在乎

参考例句：

• I was disappointed by his indifference more than somewhat.他的漠不关心使我很失望。
• He feigned indifference to criticism of his work.他假装毫不在意别人批评他的作品。

194 incessant   

adj.不停的，连续的

参考例句：

• We have had incessant snowfall since yesterday afternoon.从昨天下午开始就持续不断地下雪。
• She is tired of his incessant demands for affection.她厌倦了他对感情的不断索取。

195 enjoined   

v.命令( enjoin的过去式和过去分词 )

参考例句：

• The embezzler was severely punished and enjoined to kick back a portion of the stolen money each month. 贪污犯受到了严厉惩罚，并被责令每月退还部分赃款。 来自《简明英汉词典》
• She enjoined me strictly not to tell anyone else. 她严令我不准告诉其他任何人。 来自辞典例句

196 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。

197 arrogant   

adj.傲慢的，自大的

参考例句：

• You've got to get rid of your arrogant ways.你这骄傲劲儿得好好改改。
• People are waking up that he is arrogant.人们开始认识到他很傲慢。

198 candid   

adj.公正的，正直的；坦率的

参考例句：

• I cannot but hope the candid reader will give some allowance for it.我只有希望公正的读者多少包涵一些。
• He is quite candid with his friends.他对朋友相当坦诚。

199 alluding   

提及，暗指( allude的现在分词 )

参考例句：

• He didn't mention your name but I was sure he was alluding to you. 他没提你的名字，但是我确信他是暗指你的。
• But in fact I was alluding to my physical deficiencies. 可我实在是为自己的容貌寒心。

200 delicacy   

n.精致，细微，微妙，精良；美味，佳肴

参考例句：

• We admired the delicacy of the craftsmanship.我们佩服工艺师精巧的手艺。
• He sensed the delicacy of the situation.他感觉到了形势的微妙。

201 lame   

adj.跛的，(辩解、论据等)无说服力的

参考例句：

• The lame man needs a stick when he walks.那跛脚男子走路时需借助拐棍。
• I don't believe his story.It'sounds a bit lame.我不信他讲的那一套。他的话听起来有些靠不住。

202 approbation   

n.称赞；认可

参考例句：

• He tasted the wine of audience approbation.他尝到了像酒般令人陶醉的听众赞许滋味。
• The result has not met universal approbation.该结果尚未获得普遍认同。

203 unnatural   

adj.不自然的；反常的

参考例句：

• Did her behaviour seem unnatural in any way?她有任何反常表现吗？
• She has an unnatural smile on her face.她脸上挂着做作的微笑。

204 infringement   

n.违反；侵权

参考例句：

• Infringement of this regulation would automatically rule you out of the championship.违背这一规则会被自动取消参加锦标赛的资格。
• The committee ruled that the US ban constituted an infringement of free trade.委员会裁定美国的禁令对自由贸易构成了侵犯

205 interfered   

v.干预( interfere的过去式和过去分词 )；调停；妨碍；干涉

参考例句：

• Complete absorption in sports interfered with his studies. 专注于运动妨碍了他的学业。 来自《简明英汉词典》
• I am not going to be interfered with. 我不想别人干扰我的事情。 来自《简明英汉词典》

206 retirement   

n.退休，退职

参考例句：

• She wanted to enjoy her retirement without being beset by financial worries.她想享受退休生活而不必为金钱担忧。
• I have to put everything away for my retirement.我必须把一切都积蓄起来以便退休后用。

207 expedient   

adj.有用的，有利的；n.紧急的办法，权宜之计

参考例句：

• The government found it expedient to relax censorship a little.政府发现略微放宽审查是可取的。
• Every kind of expedient was devised by our friends.我们的朋友想出了各种各样的应急办法。

208 prevailing   

adj.盛行的；占优势的；主要的

参考例句：

• She wears a fashionable hair style prevailing in the city.她的发型是这个城市流行的款式。
• This reflects attitudes and values prevailing in society.这反映了社会上盛行的态度和价值观。

209 quotation   

n.引文，引语，语录；报价，牌价，行情

参考例句：

• He finished his speech with a quotation from Shakespeare.他讲话结束时引用了莎士比亚的语录。
• The quotation is omitted here.此处引文从略。

210 conscientious   

adj.审慎正直的，认真的，本着良心的

参考例句：

• He is a conscientious man and knows his job.他很认真负责，也很懂行。
• He is very conscientious in the performance of his duties.他非常认真地履行职责。

211 calumny   

n.诽谤，污蔑，中伤

参考例句：

• Calumny is answered best with silence.沉默可以止谤。
• Calumny require no proof.诽谤无需证据。

212 laity   

n.俗人；门外汉

参考例句：

• The Church and the laity were increasingly active in charity work.教会与俗众越来越积极参与慈善工作。
• Clergy and laity alike are divided in their views.神职人员和信众同样都观点各异。

213 countenance   

n.脸色，面容；面部表情；vt.支持，赞同

参考例句：

• At the sight of this photograph he changed his countenance.他一看见这张照片脸色就变了。
• I made a fierce countenance as if I would eat him alive.我脸色恶狠狠地，仿佛要把他活生生地吞下去。

214 fidelity   

n.忠诚，忠实；精确

参考例句：

• There is nothing like a dog's fidelity.没有什么能比得上狗的忠诚。
• His fidelity and industry brought him speedy promotion.他的尽职及勤奋使他很快地得到晋升。

215 premature   

adj.比预期时间早的；不成熟的，仓促的

参考例句：

• It is yet premature to predict the possible outcome of the dialogue.预言这次对话可能有什么结果为时尚早。
• The premature baby is doing well.那个早产的婴儿很健康。

216 besought   

v.恳求，乞求（某事物）( beseech的过去式和过去分词 )；(beseech的过去式与过去分词)

参考例句：

• The prisoner besought the judge for mercy/to be merciful. 囚犯恳求法官宽恕[乞求宽大]。 来自辞典例句
• They besought him to speak the truth. 他们恳求他说实话. 来自辞典例句

217 laymen   

门外汉，外行人( layman的名词复数 )； 普通教徒（有别于神职人员）

参考例句：

• a book written for professionals and laymen alike 一本内行外行都可以读的书
• Avoid computer jargon when you write for laymen. 写东西给一般人看时，应避免使用电脑术语。

218 sufficiently   

adv.足够地，充分地

参考例句：

• It turned out he had not insured the house sufficiently.原来他没有给房屋投足保险。
• The new policy was sufficiently elastic to accommodate both views.新政策充分灵活地适用两种观点。

219 spoke   

n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说

参考例句：

• They sourced the spoke nuts from our company.他们的轮辐螺帽是从我们公司获得的。
• The spokes of a wheel are the bars that connect the outer ring to the centre.辐条是轮子上连接外圈与中心的条棒。

220 distressed   

痛苦的

参考例句：

• He was too distressed and confused to answer their questions. 他非常苦恼而困惑，无法回答他们的问题。
• The news of his death distressed us greatly. 他逝世的消息使我们极为悲痛。

221 alas   

int.唉(表示悲伤、忧愁、恐惧等)

参考例句：

• Alas!The window is broken!哎呀！窗子破了！
• Alas,the truth is less romantic.然而，真理很少带有浪漫色彩。

222 entrusted   

v.委托，托付( entrust的过去式和过去分词 )

参考例句：

• He entrusted the task to his nephew. 他把这任务托付给了他的侄儿。
• She was entrusted with the direction of the project. 她受委托负责这项计划。 来自《简明英汉词典》

223 momentous   

adj.重要的，重大的

参考例句：

• I am deeply honoured to be invited to this momentous occasion.能应邀出席如此重要的场合，我深感荣幸。
• The momentous news was that war had begun.重大的新闻是战争已经开始。

224 acquit   

vt.宣判无罪；(oneself)使(自己)表现出

参考例句：

• That fact decided the judge to acquit him.那个事实使法官判他无罪。
• They always acquit themselves of their duty very well.他们总是很好地履行自己的职责。

225 rivalry   

n.竞争，竞赛，对抗

参考例句：

• The quarrel originated in rivalry between the two families.这次争吵是两家不和引起的。
• He had a lot of rivalry with his brothers and sisters.他和兄弟姐妹间经常较劲。

226 irritation   

n.激怒，恼怒，生气

参考例句：

• He could not hide his irritation that he had not been invited.他无法掩饰因未被邀请而生的气恼。
• Barbicane said nothing,but his silence covered serious irritation.巴比康什么也不说，但是他的沉默里潜伏着阴郁的怒火。

227 utterly   

adv.完全地，绝对地

参考例句：

• Utterly devoted to the people,he gave his life in saving his patients.他忠于人民，把毕生精力用于挽救患者的生命。
• I was utterly ravished by the way she smiled.她的微笑使我完全陶醉了。

228 eminent   

adj.显赫的，杰出的，有名的，优良的

参考例句：

• We are expecting the arrival of an eminent scientist.我们正期待一位著名科学家的来访。
• He is an eminent citizen of China.他是一个杰出的中国公民。

229 allusion   

n.暗示，间接提示

参考例句：

• He made an allusion to a secret plan in his speech.在讲话中他暗示有一项秘密计划。
• She made no allusion to the incident.她没有提及那个事件。

230 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。

231 intercourse   

n.性交；交流，交往，交际

参考例句：

• The magazine becomes a cultural medium of intercourse between the two peoples.该杂志成为两民族间文化交流的媒介。
• There was close intercourse between them.他们过往很密。

232 ingenuous   

adj.纯朴的，单纯的；天真的；坦率的

参考例句：

• Only the most ingenuous person would believe such a weak excuse!只有最天真的人才会相信这么一个站不住脚的借口！
• With ingenuous sincerity,he captivated his audience.他以自己的率真迷住了观众。

233 influential   

adj.有影响的，有权势的

参考例句：

• He always tries to get in with the most influential people.他总是试图巴结最有影响的人物。
• He is a very influential man in the government.他在政府中是个很有影响的人物。

234 transcribe   

v.抄写，誉写；改编(乐曲)；复制，转录

参考例句：

• We need volunteers to transcribe this manuscript.我们需要自愿者来抄写这个文稿。
• I am able to take dictation in English and transcribe them rapidly into Chinese.我会英文记录，还能立即将其改写成中文。

235 Forsaken   

adj. 被遗忘的, 被抛弃的 动词forsake的过去分词

参考例句：

• He was forsaken by his friends. 他被朋友们背弃了。
• He has forsaken his wife and children. 他遗弃了他的妻子和孩子。

236 evasion   

n.逃避，偷漏(税)

参考例句：

• The movie star is in prison for tax evasion.那位影星因为逃税而坐牢。
• The act was passed as a safeguard against tax evasion.这项法案旨在防止逃税行为。

237 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。

238 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。

239 censure   

v./n.责备；非难；责难

参考例句：

• You must not censure him until you know the whole story.在弄清全部事实真相前不要谴责他。
• His dishonest behaviour came under severe censure.他的不诚实行为受到了严厉指责。

240 abstains   

戒（尤指酒），戒除( abstain的第三人称单数 )； 弃权（不投票）

参考例句：

• She eats only vegetables and abstains from eating meat. 她光吃青菜，不吃肉。
• He abstains from smoking for his heavy cough recently. 他近来咳嗽地非常厉害，于是他把烟戒了。

241 subscription   

n.预订，预订费，亲笔签名，调配法，下标（处方）

参考例句：

• We paid a subscription of 5 pounds yearly.我们按年度缴纳5英镑的订阅费。
• Subscription selling bloomed splendidly.订阅销售量激增。

242 chronological   

adj.按年月顺序排列的，年代学的

参考例句：

• The paintings are exhibited in chronological sequence.这些画是按创作的时间顺序展出的。
• Give me the dates in chronological order.把日期按年月顺序给我。

243 concealed   

a.隐藏的，隐蔽的

参考例句：

• The paintings were concealed beneath a thick layer of plaster. 那些画被隐藏在厚厚的灰泥层下面。
• I think he had a gun concealed about his person. 我认为他当时身上藏有一支枪。

244 antipathy   

n.憎恶；反感，引起反感的人或事物

参考例句：

• I feel an antipathy against their behaviour.我对他们的行为很反感。
• Some people have an antipathy to cats.有的人讨厌猫。

245 avowal   

n.公开宣称，坦白承认

参考例句：

• The press carried his avowal throughout the country.全国的报纸登载了他承认的消息。
• This was not a mere empty vaunt,but a deliberate avowal of his real sentiments.这倒不是一个空洞的吹牛，而是他真实感情的供状。

246 professing   

声称( profess的现在分词 )； 宣称； 公开表明； 信奉

参考例句：

• But( which becometh women professing godliness) with good works. 只要有善行。这才与自称是敬神的女人相宜。
• Professing Christianity, he had little compassion in his make-up. 他号称信奉基督教，却没有什么慈悲心肠。

247 discredit   

vt.使不可置信；n.丧失信义；不信，怀疑

参考例句：

• Their behaviour has bought discredit on English football.他们的行为败坏了英国足球运动的声誉。
• They no longer try to discredit the technology itself.他们不再试图怀疑这种技术本身。

248 impute   

v.归咎于

参考例句：

• I impute his failure to laziness.我把他的失败归咎于他的懒惰。
• It is grossly unfair to impute blame to the United Nations.把责任归咎于联合国极其不公。

249 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。

250 severely   

adv.严格地；严厉地；非常恶劣地

参考例句：

• He was severely criticized and removed from his post.他受到了严厉的批评并且被撤了职。
• He is severely put down for his careless work.他因工作上的粗心大意而受到了严厉的批评。

251 proceeding   

n.行动，进行，(pl.)会议录，学报

参考例句：

• This train is now proceeding from Paris to London.这次列车从巴黎开往伦敦。
• The work is proceeding briskly.工作很有生气地进展着。

252 reverted   

恢复( revert的过去式和过去分词 )； 重提； 回到…上； 归还

参考例句：

• After the settlers left, the area reverted to desert. 早期移民离开之后，这个地区又变成了一片沙漠。
• After his death the house reverted to its original owner. 他死后房子归还给了原先的主人。

253 breach   

n.违反，不履行；破裂；vt.冲破，攻破

参考例句：

• We won't have any breach of discipline.我们不允许任何破坏纪律的现象。
• He was sued for breach of contract.他因不履行合同而被起诉。

254 prosper   

v.成功，兴隆，昌盛；使成功，使昌隆，繁荣

参考例句：

• With her at the wheel,the company began to prosper.有了她当主管，公司开始兴旺起来。
• It is my earnest wish that this company will continue to prosper.我真诚希望这家公司会继续兴旺发达。

255 legitimate   

adj.合法的，合理的，合乎逻辑的；v.使合法

参考例句：

• Sickness is a legitimate reason for asking for leave.生病是请假的一个正当的理由。
• That's a perfectly legitimate fear.怀有这种恐惧完全在情理之中。

256 aberrations   

n.偏差( aberration的名词复数 )；差错；脱离常规；心理失常

参考例句：

• These events were aberrations from the norm. 这些事件不合常规。 来自辞典例句
• These chromosome aberrations are all stable, compatible with cell viability. 这些染色体畸变都是稳定的，不影响细胞生活力的。 来自辞典例句

257 lurking   

潜在

参考例句：

• Why are you lurking around outside my house? 你在我房子外面鬼鬼祟祟的，想干什么？
• There is a suspicious man lurking in the shadows. 有一可疑的人躲在阴暗中。 来自《现代英汉综合大词典》

258 imperative   

n.命令，需要；规则；祈使语气；adj.强制的；紧急的

参考例句：

• He always speaks in an imperative tone of voice.他老是用命令的口吻讲话。
• The events of the past few days make it imperative for her to act.过去这几天发生的事迫使她不得不立即行动。

259 obedience   

n.服从，顺从

参考例句：

• Society has a right to expect obedience of the law.社会有权要求人人遵守法律。
• Soldiers act in obedience to the orders of their superior officers.士兵们遵照上级军官的命令行动。

260 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。

261 contingencies   

n.偶然发生的事故，意外事故( contingency的名词复数 )；以备万一

参考例句：

• We must consider all possible contingencies. 我们必须考虑一切可能发生的事。
• We must be prepared for all contingencies. 我们要作好各种准备，以防意外。 来自辞典例句

262 cardinal   

n.(天主教的)红衣主教；adj.首要的，基本的

参考例句：

• This is a matter of cardinal significance.这是非常重要的事。
• The Cardinal coloured with vexation. 红衣主教感到恼火，脸涨得通红。

263 shunning   

v.避开，回避，避免( shun的现在分词 )

参考例句：

• My flight was more a shunning of external and internal dangers. 我的出走是要避开各种外在的和内在的威胁。 来自辞典例句
• That book Yeh-yeh gave me-"On Filial Piety and the Shunning of Lewdness"-was still on the table. 我坐下来，祖父给我的那本《刘芷唐先生教孝戒淫浅训》还在桌子上。 来自汉英文学 - 家（1-26） - 家（1-26）

264 lessened   

减少的，减弱的

参考例句：

• Listening to the speech through an interpreter lessened its impact somewhat. 演讲辞通过翻译的嘴说出来，多少削弱了演讲的力量。
• The flight to suburbia lessened the number of middle-class families living within the city. 随着迁往郊外的风行，住在城内的中产家庭减少了。

265 proceedings   

n.进程，过程，议程；诉讼(程序)；公报

参考例句：

• He was released on bail pending committal proceedings. 他交保获释正在候审。
• to initiate legal proceedings against sb 对某人提起诉讼

266 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。

267 aloof   

adj.远离的；冷淡的，漠不关心的

参考例句：

• Never stand aloof from the masses.千万不可脱离群众。
• On the evening the girl kept herself timidly aloof from the crowd.这小女孩在晚会上一直胆怯地远离人群。

268 negotiations   

协商( negotiation的名词复数 )； 谈判； 完成（难事）； 通过

参考例句：

• negotiations for a durable peace 为持久和平而进行的谈判
• Negotiations have failed to establish any middle ground. 谈判未能达成任何妥协。

269 sketch   

n.草图；梗概；素描；v.素描；概述

参考例句：

• My sister often goes into the country to sketch. 我姐姐常到乡间去写生。
• I will send you a slight sketch of the house.我将给你寄去房屋的草图。

270 layman   

n.俗人，门外汉，凡人

参考例句：

• These technical terms are difficult for the layman to understand.这些专门术语是外行人难以理解的。
• He is a layman in politics.他对政治是个门外汉。

271 consolidation   

n.合并,巩固

参考例句：

• The denser population necessitates closer consolidation both for internal and external action. 住得日益稠密的居民，对内和对外都不得不更紧密地团结起来。 来自英汉非文学 - 家庭、私有制和国家的起源
• The state ensures the consolidation and growth of the state economy. 国家保障国营经济的巩固和发展。 来自汉英非文学 - 中国宪法

272 averse   

adj.厌恶的；反对的，不乐意的

参考例句：

• I don't smoke cigarettes,but I'm not averse to the occasional cigar.我不吸烟，但我不反对偶尔抽一支雪茄。
• We are averse to such noisy surroundings.我们不喜欢这么吵闹的环境。

273 supplant   

vt.排挤；取代

参考例句：

• Electric cars may one day supplant petrol-driven ones.也许有一天电动车会取代汽油驱动的车。
• The law of momentum conservation could supplant Newton's third law.动量守恒定律可以取代牛顿第三定律。

274 consolidated   

a.联合的

参考例句：

• With this new movie he has consolidated his position as the country's leading director. 他新执导的影片巩固了他作为全国最佳导演的地位。
• Those two banks have consolidated and formed a single large bank. 那两家银行已合并成一家大银行。

275 exalt   

v.赞扬，歌颂，晋升，提升

参考例句：

• She thanked the President to exalt her.她感谢总统提拔她。
• His work exalts all those virtues that we,as Americans,are taught to hold dear.他的作品颂扬了所有那些身为美国人应该珍视的美德。

276 exalting   

a.令人激动的，令人喜悦的

参考例句：

• To exert an animating, enlivening, encouraging or exalting influence on someone. 使某人充满活力，对他进行启发，鼓励，或施加影响。
• One of the key ideas in Isaiah 2 is that of exalting or lifting up. 以赛亚书2章特点之一就是赞颂和提升。

277 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。

278 expedience   

n.方便，私利，权宜

参考例句：

• This system has universality, expedience to use, and expansibility in practice. 该系统在使用中具有广泛性、高效性、使用方便性和可扩展性。 来自互联网
• Moral convictions must out-weigh expedience and buck passing. 道德的信念必须重于权宜之计和逃避责任。 来自互联网

279 exhorting   

v.劝告，劝说( exhort的现在分词 )

参考例句：

• Joe Pationi's stocky figure was moving constantly, instructing and exhorting. 乔·佩特罗尼结实的身影不断地来回走动，又发指示，又替他们打气。 来自辞典例句
• He is always exhorting us to work harder for a lower salary. （（讽刺））他总是劝我们为了再低的薪水也得更卖力地工作。 来自辞典例句

280 vouchsafes   

v.给予，赐予( vouchsafe的第三人称单数 )；允诺

参考例句：

281 incipient   

adj.起初的，发端的，初期的

参考例句：

• The anxiety has been sharpened by the incipient mining boom.采矿业初期的蓬勃发展加剧了这种担忧。
• What we see then is an incipient global inflation.因此，我们看到的是初期阶段的全球通胀.

282 frustrate   

v.使失望；使沮丧；使厌烦

参考例句：

• But this didn't frustrate Einstein.He was content to go as far as he could.但这并没有使爱因斯坦灰心，他对能够更深入地研究而感到满意。
• They made their preparations to frustrate the conspiracy.他们作好准备挫败这个阴谋。

283 treatises   

n.专题著作，专题论文，专著( treatise的名词复数 )

参考例句：

• Many treatises in different languages have been published on pigeons. 关于鸽类的著作，用各种文字写的很多。 来自辞典例句
• Many other treatises incorporated the new rigor. 许多其它的专题论文体现了新的严密性。 来自辞典例句

284 treatise   

n.专著；(专题)论文

参考例句：

• The doctor wrote a treatise on alcoholism.那位医生写了一篇关于酗酒问题的论文。
• This is not a treatise on statistical theory.这不是一篇有关统计理论的论文。

285 omission   

n.省略，删节；遗漏或省略的事物，冗长

参考例句：

• The omission of the girls was unfair.把女孩排除在外是不公平的。
• The omission of this chapter from the third edition was a gross oversight.第三版漏印这一章是个大疏忽。

286 manifestations   

n.表示，显示（manifestation的复数形式）

参考例句：

• These were manifestations of the darker side of his character. 这些是他性格阴暗面的表现。 来自《简明英汉词典》
• To be wordly-wise and play safe is one of the manifestations of liberalism. 明哲保身是自由主义的表现之一。 来自《现代汉英综合大词典》

287 crux   

adj.十字形；难事，关键，最重要点

参考例句：

• The crux of the matter is how to comprehensively treat this trend.问题的关键是如何全面地看待这种趋势。
• The crux of the matter is that attitudes have changed.问题的要害是人们的态度转变了。

288 redeemed   

adj. 可赎回的，可救赎的 动词redeem的过去式和过去分词形式

参考例句：

• She has redeemed her pawned jewellery. 她赎回了当掉的珠宝。
• He redeemed his watch from the pawnbroker's. 他从当铺赎回手表。

289 legendary   

adj.传奇（中）的，闻名遐迩的；n.传奇（文学）

参考例句：

• Legendary stories are passed down from parents to children.传奇故事是由父母传给孩子们的。
• Odysseus was a legendary Greek hero.奥狄修斯是传说中的希腊英雄。

290 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。

291 homage   

n.尊敬，敬意，崇敬

参考例句：

• We pay homage to the genius of Shakespeare.我们对莎士比亚的天才表示敬仰。
• The soldiers swore to pay their homage to the Queen.士兵们宣誓效忠于女王陛下。

292 celebrated   

adj.有名的，声誉卓著的

参考例句：

• He was soon one of the most celebrated young painters in England.不久他就成了英格兰最负盛名的年轻画家之一。
• The celebrated violinist was mobbed by the audience.观众团团围住了这位著名的小提琴演奏家。

293 versus   

prep.以…为对手，对；与…相比之下

参考例句：

• The big match tonight is England versus Spain.今晚的大赛是英格兰对西班牙。
• The most exciting game was Harvard versus Yale.最富紧张刺激的球赛是哈佛队对耶鲁队。

294 culpable   

adj.有罪的，该受谴责的

参考例句：

• The judge found the man culpable.法官认为那个人有罪。
• Their decision to do nothing makes them culpable.他们不采取任何行动的决定使他们难辞其咎。

295 testament   

n.遗嘱；证明

参考例句：

• This is his last will and testament.这是他的遗愿和遗嘱。
• It is a testament to the power of political mythology.这说明，编造政治神话可以产生多大的威力。

296 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。

297 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。

298 attentively   

adv.聚精会神地；周到地；谛；凝神

参考例句：

• She listened attentively while I poured out my problems. 我倾吐心中的烦恼时，她一直在注意听。 来自《简明英汉词典》
• She listened attentively and set down every word he said. 她专心听着，把他说的话一字不漏地记下来。 来自《简明英汉词典》

299 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

300 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。

301 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。

302 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。

303 cumulative   

adj.累积的，渐增的

参考例句：

• This drug has a cumulative effect.这种药有渐增的效力。
• The benefits from eating fish are cumulative.吃鱼的好处要长期才能显现。

304 recollected   

adj.冷静的；镇定的；被回忆起的；沉思默想的v.记起，想起( recollect的过去式和过去分词 )

参考例句：

• I recollected that she had red hair. 我记得她有一头红发。 来自《简明英汉词典》
• His efforts, the Duke recollected many years later, were distinctly half-hearted. 据公爵许多年之后的回忆，他当时明显只是敷衍了事。 来自辞典例句

305 demonstration   

n.表明，示范，论证，示威

参考例句：

• His new book is a demonstration of his patriotism.他写的新书是他的爱国精神的证明。
• He gave a demonstration of the new technique then and there.他当场表演了这种新的操作方法。

306 bestows   

赠给，授予( bestow的第三人称单数 )

参考例句：

• Second, Xie Lingyun bestows on basic subject and emotion connotation. 谢灵运赋的基本主题及情感内涵。
• And the frigid climate bestows Heilongjiang rich resources of ice and snow. 寒冷的气候赋予了其得天独厚的冰雪资源。

307 justified   

a.正当的，有理的

参考例句：

• She felt fully justified in asking for her money back. 她认为有充分的理由要求退款。
• The prisoner has certainly justified his claims by his actions. 那个囚犯确实已用自己的行动表明他的要求是正当的。

308 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。

309 retract   

vt.缩回，撤回收回，取消

参考例句：

• The criminals should stop on the precipice, retract from the wrong path and not go any further.犯罪分子应当迷途知返，悬崖勒马，不要在错误的道路上继续走下去。
• I don't want to speak rashly now and later have to retract my statements.我不想现在说些轻率的话，然后又要收回自己说过的话。

310 consensus   

n.(意见等的)一致，一致同意，共识

参考例句：

• Can we reach a consensus on this issue?我们能在这个问题上取得一致意见吗？
• What is the consensus of opinion at the afternoon meeting?下午会议上一致的意见是什么？

311 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。

312 impartial   

adj.(in,to)公正的，无偏见的

参考例句：

• He gave an impartial view of the state of affairs in Ireland.他对爱尔兰的事态发表了公正的看法。
• Careers officers offer impartial advice to all pupils.就业指导员向所有学生提供公正无私的建议。

313 imprisoned   

下狱，监禁( imprison的过去式和过去分词 )

参考例句：

• He was imprisoned for two concurrent terms of 30 months and 18 months. 他被判处30个月和18个月的监禁，合并执行。
• They were imprisoned for possession of drugs. 他们因拥有毒品而被监禁。

314 justifiable   

adj.有理由的，无可非议的

参考例句：

• What he has done is hardly justifiable.他的所作所为说不过去。
• Justifiable defense is the act being exempted from crimes.正当防卫不属于犯罪行为。

315 justifies   

证明…有理( justify的第三人称单数 )； 为…辩护； 对…作出解释； 为…辩解（或辩护）

参考例句：

• Their frequency of use both justifies and requires the memorization. 频繁的使用需要记忆，也促进了记忆。 来自About Face 3交互设计精髓
• In my judgement the present end justifies the means. 照我的意见，只要目的正当，手段是可以不计较的。

316 extenuating   

adj.使减轻的，情有可原的v.（用偏袒的辩解或借口）减轻( extenuate的现在分词 )；低估，藐视

参考例句：

• There were extenuating circumstances and the defendant did not receive a prison sentence. 因有可减轻罪行的情节被告未被判刑。
• I do not plead any extenuating act. 我不求宽大，也不要求减刑。 来自演讲部分

317 quotations   

n.引用( quotation的名词复数 )；[商业]行情（报告）；（货物或股票的）市价；时价

参考例句：

• The insurance company requires three quotations for repairs to the car. 保险公司要修理这辆汽车的三家修理厂的报价单。 来自《简明英汉词典》
• These quotations cannot readily be traced to their sources. 这些引语很难查出出自何处。 来自《现代汉英综合大词典》

318 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。

319 halfway   

adj.中途的，不彻底的，部分的；adv.半路地，在中途，在半途

参考例句：

• We had got only halfway when it began to get dark.走到半路，天就黑了。
• In study the worst danger is give up halfway.在学习上，最忌讳的是有始无终。

320 demolition   

n.破坏,毁坏,毁坏之遗迹

参考例句：

• The church has been threatened with demolition for years. 这座教堂多年来一直面临拆毀的威胁。
• The project required the total demolition of the old bridge. 该项目要求将老桥完全拆毁。

321 eyewitness   

n.目击者，见证人

参考例句：

• The police questioned several eyewitness to the murder.警察询问了谋杀案的几位目击者。
• He was the only eyewitness of the robbery.他是那起抢劫案的唯一目击者。

322 tourniquet   

n.止血器，绞压器，驱血带

参考例句：

• Twist the tourniquet tighter.把止血带扎紧点。
• The tourniquet should occlude venous and lymphatic return.止血带应阻断静脉及淋巴回流。

323 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。

324 divergence   

n.分歧，岔开

参考例句：

• There is no sure cure for this transatlantic divergence.没有什么灵丹妙药可以消除大西洋两岸的分歧。
• In short,it was an age full of conflicts and divergence of values.总之，这一时期是矛盾与价值观分歧的时期。

325 laud   

n.颂歌；v.赞美

参考例句：

• Kathy was very pleased to have graduated cum laud in her class.凯西在班上以优等成绩毕业，她为此而非常高兴。
• We laud him a warmhearted man.我们称赞他是个热心人。

326 distinctive   

adj.特别的，有特色的，与众不同的

参考例句：

• She has a very distinctive way of walking.她走路的样子与别人很不相同。
• This bird has several distinctive features.这个鸟具有几种突出的特征。

327 blessing   

n.祈神赐福；祷告；祝福，祝愿

参考例句：

• The blessing was said in Hebrew.祷告用了希伯来语。
• A double blessing has descended upon the house.双喜临门。

328 erring   

做错事的，错误的

参考例句：

• Instead of bludgeoning our erring comrades, we should help them with criticism. 对犯错误的同志， 要批评帮助，不能一棍子打死。
• She had too little faith in mankind not to know that they were erring. 她对男人们没有信心，知道他们总要犯错误的。 来自英汉文学 - 嘉莉妹妹

329 germinating   

n.& adj.发芽（的）v.（使）发芽( germinate的现在分词 )

参考例句：

• Glyoxysomes are particularly well known in germinating fatly seeds. 人们已经知道，萌发的含油种子中有乙醛酸循环体。 来自辞典例句
• Modern, industrial society, slowly germinating in the shadow of medievalism, burst the bonds of feudalism. 现代工业社会缓慢地在中世纪精神的阴影下孕育成长着，终于挣脱了封建制度的枷锁。 来自辞典例句

330 distressing   

a.使人痛苦的

参考例句：

• All who saw the distressing scene revolted against it. 所有看到这种悲惨景象的人都对此感到难过。
• It is distressing to see food being wasted like this. 这样浪费粮食令人痛心。

331 secondly   

adv.第二，其次

参考例句：

• Secondly,use your own head and present your point of view.第二，动脑筋提出自己的见解。
• Secondly it is necessary to define the applied load.其次，需要确定所作用的载荷。

332 ostensible   

adj.(指理由)表面的，假装的

参考例句：

• The ostensible reason wasn't the real reason.表面上的理由并不是真正的理由。
• He resigned secretaryship on the ostensible ground of health.他借口身体不好，辞去书记的职务。

333 persevering   

a.坚忍不拔的

参考例句：

• They will only triumph by persevering in their struggle against natural calamities. 他们只有坚持与自然灾害搏斗，才能取得胜利。
• Success belongs to the persevering. 胜利属于不屈不挠的人。

334 alluded   

提及，暗指( allude的过去式和过去分词 )

参考例句：

• In your remarks you alluded to a certain sinister design. 在你的谈话中，你提到了某个阴谋。
• She also alluded to her rival's past marital troubles. 她还影射了对手过去的婚姻问题。

335 judgments   

判断( judgment的名词复数 )； 鉴定； 评价； 审判

参考例句：

• A peculiar austerity marked his judgments of modern life. 他对现代生活的批评带着一种特殊的苛刻。
• He is swift with his judgments. 他判断迅速。

336 lasting   

adj.永久的，永恒的；vbl.持续，维持

参考例句：

• The lasting war debased the value of the dollar.持久的战争使美元贬值。
• We hope for a lasting settlement of all these troubles.我们希望这些纠纷能获得永久的解决。

337 repudiation   

n.拒绝；否认；断绝关系；抛弃

参考例句：

• Datas non-repudiation is very important in the secure communication. 在安全数据的通讯中，数据发送和接收的非否认十分重要。 来自互联网
• There are some goals of Certified E-mail Protocol: confidentiality non-repudiation and fairness. 挂号电子邮件协议需要具备保密性、不可否认性及公平性。 来自互联网

338 postscript   

n.附言，又及；(正文后的)补充说明

参考例句：

• There was the usual romantic postscript at the end of his letter.他的信末又是一贯的浪漫附言。
• She mentioned in a postscript to her letter that the parcel had arrived.她在信末附笔中说包裹已寄到。

339 analyze   

vt.分析，解析 (=analyse)

参考例句：

• We should analyze the cause and effect of this event.我们应该分析这场事变的因果。
• The teacher tried to analyze the cause of our failure.老师设法分析我们失败的原因。

340 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。

341 aspiring   

adj.有志气的；有抱负的；高耸的v.渴望；追求

参考例句：

• Aspiring musicians need hours of practice every day. 想当音乐家就要每天练许多小时。
• He came from an aspiring working-class background. 他出身于有抱负的工人阶级家庭。 来自辞典例句

342 sincerity   

n.真诚，诚意；真实

参考例句：

• His sincerity added much more authority to the story.他的真诚更增加了故事的说服力。
• He tried hard to satisfy me of his sincerity.他竭力让我了解他的诚意。

343 lurch   

n.突然向前或旁边倒；v.蹒跚而行

参考例句：

• It has been suggested that the ground movements were a form of lurch movements.地震的地面运动曾被认为是一种突然倾斜的运动形式。
• He walked with a lurch.他步履蹒跚。

344 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。

345 retired   

adj.隐退的，退休的，退役的

参考例句：

• The old man retired to the country for rest.这位老人下乡休息去了。
• Many retired people take up gardening as a hobby.许多退休的人都以从事园艺为嗜好。

346 intemperate   

adj.无节制的，放纵的

参考例句：

• Many people felt threatened by Arther's forceful,sometimes intemperate style.很多人都觉得阿瑟的强硬的、有时过激的作风咄咄逼人。
• The style was hurried,the tone intemperate.匆促的笔调，放纵的语气。

347 inmate   

n.被收容者；(房屋等的)居住人；住院人

参考例句：

• I am an inmate of that hospital.我住在那家医院。
• The prisoner is his inmate.那个囚犯和他同住一起。

348 promising   

adj.有希望的，有前途的

参考例句：

• The results of the experiments are very promising.实验的结果充满了希望。
• We're trying to bring along one or two promising young swimmers.我们正设法培养出一两名有前途的年轻游泳选手。

349 seethed   

（液体）沸腾( seethe的过去式和过去分词 )； 激动，大怒； 强压怒火； 生闷气(~with sth|~ at sth)

参考例句：

• She seethed silently in the corner. 她在角落里默默地生闷气。
• He seethed with rage as the train left without him. 他误了火车，怒火中烧。

350 submission   

n.服从，投降；温顺，谦虚；提出

参考例句：

• The defeated general showed his submission by giving up his sword.战败将军缴剑表示投降。
• No enemy can frighten us into submission.任何敌人的恐吓都不能使我们屈服。

351 abstaining   

戒（尤指酒），戒除( abstain的现在分词 )； 弃权（不投票）

参考例句：

• Abstaining from killing, from taking what is not given, & from illicIt'sex. 诸比丘！远离杀生，远离不与取，于爱欲远离邪行。
• Abstaining from arguments was also linked to an unusual daily cortisol pattern. 压抑争吵也造成每日异常的皮质醇波动。

352 rites   

仪式，典礼( rite的名词复数 )

参考例句：

• to administer the last rites to sb 给某人举行临终圣事
• He is interested in mystic rites and ceremonies. 他对神秘的仪式感兴趣。

353 interval   

n.间隔，间距；幕间休息，中场休息

参考例句：

• The interval between the two trees measures 40 feet.这两棵树的间隔是40英尺。
• There was a long interval before he anwsered the telephone.隔了好久他才回了电话。

354 scattering   

n.[物]散射；散乱，分散；在媒介质中的散播adj.散乱的；分散在不同范围的；广泛扩散的；（选票）数量分散的v.散射(scatter的ing形式)；散布；驱散

参考例句：

• The child felle into a rage and began scattering its toys about. 这孩子突发狂怒，把玩具扔得满地都是。 来自《简明英汉词典》
• The farmers are scattering seed. 农夫们在播种。 来自《简明英汉词典》

355 presentiment   

n.预感，预觉

参考例句：

• He had a presentiment of disaster.他预感会有灾难降临。
• I have a presentiment that something bad will happen.我有某种不祥事要发生的预感。

356 ascertain   

vt.发现，确定，查明，弄清

参考例句：

• It's difficult to ascertain the coal deposits.煤储量很难探明。
• We must ascertain the responsibility in light of different situtations.我们必须根据不同情况判定责任。

357 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。

358 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

359 perplexed   

adj.不知所措的

参考例句：

• The farmer felt the cow,went away,returned,sorely perplexed,always afraid of being cheated.那农民摸摸那头牛，走了又回来，犹豫不决，总怕上当受骗。
• The child was perplexed by the intricate plot of the story.这孩子被那头绪纷繁的故事弄得迷惑不解。

360 complexion   

n.肤色；情况，局面；气质，性格

参考例句：

• Red does not suit with her complexion.红色与她的肤色不协调。
• Her resignation puts a different complexion on things.她一辞职局面就全变了。

361 suspense   

n.（对可能发生的事）紧张感，担心，挂虑

参考例句：

• The suspense was unbearable.这样提心吊胆的状况实在叫人受不了。
• The director used ingenious devices to keep the audience in suspense.导演用巧妙手法引起观众的悬念。

362 inexplicable   

adj.无法解释的，难理解的

参考例句：

• It is now inexplicable how that development was misinterpreted.当时对这一事态发展的错误理解究竟是怎么产生的，现在已经无法说清楚了。
• There are many things which are inexplicable by science.有很多事科学还无法解释。

363 graphic   

adj.生动的，形象的，绘画的，文字的，图表的

参考例句：

• The book gave a graphic description of the war.这本书生动地描述了战争的情况。
• Distinguish important text items in lists with graphic icons.用图标来区分重要的文本项。

364 bleak   

adj.(天气)阴冷的；凄凉的；暗淡的

参考例句：

• They showed me into a bleak waiting room.他们引我来到一间阴冷的会客室。
• The company's prospects look pretty bleak.这家公司的前景异常暗淡。

365 discomfort   

n.不舒服，不安，难过，困难，不方便

参考例句：

• One has to bear a little discomfort while travelling.旅行中总要忍受一点不便。
• She turned red with discomfort when the teacher spoke.老师讲话时她不好意思地红着脸。

366 disquiets   

n.忧虑( disquiet的名词复数 )；不安；内心不平静；烦恼v.使不安，使忧虑，使烦恼( disquiet的第三人称单数 )

参考例句：

• I must say that bad news disquiets me a great deal . 我得说那坏消息使我非常不安。 来自英汉 - 翻译样例 - 口语

367 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。

368 partnership   

n.合作关系，伙伴关系

参考例句：

• The company has gone into partnership with Swiss Bank Corporation.这家公司已经和瑞士银行公司建立合作关系。
• Martin has taken him into general partnership in his company.马丁已让他成为公司的普通合伙人。

369 concurrence   

n.同意；并发

参考例句：

• There is a concurrence of opinion between them.他们的想法一致。
• The concurrence of their disappearances had to be more than coincidental.他们同时失踪肯定不仅仅是巧合。

370 concur   

v.同意，意见一致，互助，同时发生

参考例句：

• Wealth and happiness do not always concur.财富与幸福并非总是并存的。
• I concur with the speaker in condemning what has been done.我同意发言者对所做的事加以谴责。

371 decency   

n.体面，得体，合宜，正派，庄重

参考例句：

• His sense of decency and fair play made him refuse the offer.他的正直感和公平竞争意识使他拒绝了这一提议。
• Your behaviour is an affront to public decency.你的行为有伤风化。

372 unwillingly   

adv.不情愿地

参考例句：

• He submitted unwillingly to his mother. 他不情愿地屈服于他母亲。
• Even when I call, he receives unwillingly. 即使我登门拜访，他也是很不情愿地接待我。

373 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。

374 controversies   

争论

参考例句：

• We offer no comment on these controversies here. 对于这些争议，我们在这里不作任何评论。 来自英汉非文学 - 历史
• The controversies surrounding population growth are unlikely to subside soon. 围绕着人口增长问题的争论看来不会很快平息。 来自辞典例句

375 stimulants   

n.兴奋剂( stimulant的名词复数 )；含兴奋剂的饮料；刺激物；激励物

参考例句：

• Coffee and tea are mild stimulants. 咖啡和茶是轻度兴奋剂。
• At lower concentrations they may even be stimulants of cell division. 在浓度较低时，它们甚至能促进细胞分裂。 来自辞典例句

376 confirmations   

证实( confirmation的名词复数 )； 证据； 确认； （基督教中的）坚信礼

参考例句：

• Never use transitory dialogs as error messages or confirmations. 绝不要用临时对话框作为错误信息框或确认信息框。 来自About Face 3交互设计精髓
• Dismissing confirmations thus becomes as routine as issuing them. 因此关闭确认对话框和发起确认对话框一样成为例行公事。 来自About Face 3交互设计精髓

377 subscribe   

vi.(to)订阅，订购；同意；vt.捐助，赞助

参考例句：

• I heartily subscribe to that sentiment.我十分赞同那个观点。
• The magazine is trying to get more readers to subscribe.该杂志正大力发展新订户。

378 inclination   

n.倾斜；点头；弯腰；斜坡；倾度；倾向；爱好

参考例句：

• She greeted us with a slight inclination of the head.她微微点头向我们致意。
• I did not feel the slightest inclination to hurry.我没有丝毫着急的意思。

379 determined   

adj.坚定的；有决心的

参考例句：

• I have determined on going to Tibet after graduation.我已决定毕业后去西藏。
• He determined to view the rooms behind the office.他决定查看一下办公室后面的房间。

380 prostrated   

v.使俯伏，使拜倒( prostrate的过去式和过去分词 )；（指疾病、天气等）使某人无能为力

参考例句：

• He was prostrated by the loss of his wife. 他因丧妻而忧郁。 来自《现代英汉综合大词典》
• They prostrated themselves before the emperor. 他们拜倒在皇帝的面前。 来自《简明英汉词典》

381 prospects   

n.希望，前途(恒为复数)

参考例句：

• There is a mood of pessimism in the company about future job prospects. 公司中有一种对工作前景悲观的情绪。
• They are less sanguine about the company's long-term prospects. 他们对公司的远景不那么乐观。

382 tranquillity   

n. 平静, 安静

参考例句：

• The phenomenon was so striking and disturbing that his philosophical tranquillity vanished. 这个令人惶惑不安的现象，扰乱了他的旷达宁静的心境。
• My value for domestic tranquillity should much exceed theirs. 我应该远比他们重视家庭的平静生活。

383 averted   

防止，避免( avert的过去式和过去分词 )； 转移

参考例句：

• A disaster was narrowly averted. 及时防止了一场灾难。
• Thanks to her skilful handling of the affair, the problem was averted. 多亏她对事情处理得巧妙，才避免了麻烦。

384 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。

385 sobbed   

哭泣，啜泣( sob的过去式和过去分词 )； 哭诉，呜咽地说

参考例句：

• She sobbed out the story of her son's death. 她哭诉着她儿子的死。
• She sobbed out the sad story of her son's death. 她哽咽着诉说她儿子死去的悲惨经过。

386 coffin   

n.棺材，灵柩

参考例句：

• When one's coffin is covered,all discussion about him can be settled.盖棺论定。
• The coffin was placed in the grave.那口棺材已安放到坟墓里去了。

387 sullen   

adj.愠怒的，闷闷不乐的，(天气等)阴沉的

参考例句：

• He looked up at the sullen sky.他抬头看了一眼阴沉的天空。
• Susan was sullen in the morning because she hadn't slept well.苏珊今天早上郁闷不乐，因为昨晚没睡好。

388 ordinances   

n.条例，法令( ordinance的名词复数 )

参考例句：

• These points of view, however, had not been generally accepted in building ordinances. 然而，这些观点仍未普遍地为其他的建筑条例而接受。 来自辞典例句
• Great are Your mercies, O Lord; Revive me according to Your ordinances. 诗119:156耶和华阿、你的慈悲本为大．求你照你的典章将我救活。 来自互联网

389 solace   

n.安慰；v.使快乐；vt.安慰(物)，缓和

参考例句：

• They sought solace in religion from the harshness of their everyday lives.他们日常生活很艰难，就在宗教中寻求安慰。
• His acting career took a nosedive and he turned to drink for solace.演艺事业突然一落千丈，他便借酒浇愁。

390 progeny   

n.后代，子孙；结果

参考例句：

• His numerous progeny are scattered all over the country.他为数众多的后代散布在全国各地。
• He was surrounded by his numerous progeny.众多的子孙簇拥着他。

391 waning   

adj.（月亮）渐亏的，逐渐减弱或变小的n.月亏v.衰落( wane的现在分词 )；（月）亏；变小；变暗淡

参考例句：

• Her enthusiasm for the whole idea was waning rapidly. 她对整个想法的热情迅速冷淡了下来。
• The day is waning and the road is ending. 日暮途穷。 来自《现代汉英综合大词典》

392 engrossing   

adj.使人全神贯注的，引人入胜的v.使全神贯注( engross的现在分词 )

参考例句：

• He told us an engrossing story. 他给我们讲了一个引人入胜的故事。 来自《简明英汉词典》
• It might soon have ripened into that engrossing feeling. 很快便会发展成那种压倒一切的感情的。 来自辞典例句

393 embittered   

v.使怨恨，激怒( embitter的过去式和过去分词 )

参考例句：

• These injustices embittered her even more. 不公平使她更加受苦。 来自《简明英汉词典》
• The artist was embittered by public neglect. 大众的忽视于那位艺术家更加难受。 来自《简明英汉词典》

394 habitual   

adj.习惯性的；通常的，惯常的

参考例句：

• He is a habitual criminal.他是一个惯犯。
• They are habitual visitors to our house.他们是我家的常客。

395 advancement   

n.前进，促进，提升

参考例句：

• His new contribution to the advancement of physiology was well appreciated.他对生理学发展的新贡献获得高度赞赏。
• The aim of a university should be the advancement of learning.大学的目标应是促进学术。

396 impelled   

v.推动、推进或敦促某人做某事( impel的过去式和过去分词 )

参考例句：

• He felt impelled to investigate further. 他觉得有必要作进一步调查。
• I feel impelled to express grave doubts about the project. 我觉得不得不对这项计划深表怀疑。 来自《简明英汉词典》

397 repenting   

对（自己的所为）感到懊悔或忏悔( repent的现在分词 )

参考例句：

• He was repenting rapidly. 他很快就后悔了。
• Repenting of his crime the thief returned the jewels and confessed to the police. 那贼对自己的罪行痛悔不已；归还了珠宝并向警方坦白。

398 persuasions   

n.劝说，说服（力）( persuasion的名词复数 )；信仰

参考例句：

• To obtain more advertisting it needed readers of all political persuasions. 为获得更多的广告，它需要迎合各种政治见解的读者。 来自辞典例句
• She lingered, and resisted my persuasions to departure a tiresome while. 她踌躇不去，我好说歹说地劝她走，她就是不听。 来自辞典例句

399 confiding   

adj.相信人的，易于相信的v.吐露（秘密，心事等）( confide的现在分词 )；（向某人）吐露（隐私、秘密等）

参考例句：

• The girl is of a confiding nature. 这女孩具有轻信别人的性格。 来自《现代英汉综合大词典》
• Celia, though confiding her opinion only to Andrew, disagreed. 西莉亚却不这么看，尽管她只向安德鲁吐露过。 来自辞典例句

400 adherents   

n.支持者，拥护者( adherent的名词复数 )；党羽；徒子徒孙

参考例句：

• He is a leader with many adherents. 他是个有众多追随者的领袖。 来自《简明英汉词典》
• The proposal is gaining more and more adherents. 该建议得到越来越多的支持者。 来自《简明英汉词典》

401 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。

402 secular   

n.牧师，凡人；adj.世俗的，现世的，不朽的

参考例句：

• We live in an increasingly secular society.我们生活在一个日益非宗教的社会。
• Britain is a plural society in which the secular predominates.英国是个世俗主导的多元社会。

403 eminence   

n.卓越，显赫；高地，高处；名家

参考例句：

• He is a statesman of great eminence.他是个声名显赫的政治家。
• Many of the pilots were to achieve eminence in the aeronautical world.这些飞行员中很多人将会在航空界声名显赫。

404 justify   

vt.证明…正当(或有理)，为…辩护

参考例句：

• He tried to justify his absence with lame excuses.他想用站不住脚的借口为自己的缺席辩解。
• Can you justify your rude behavior to me?你能向我证明你的粗野行为是有道理的吗？

405 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。

406 aspire   

vi.(to，after)渴望，追求，有志于

参考例句：

• Living together with you is what I aspire toward in my life.和你一起生活是我一生最大的愿望。
• I aspire to be an innovator not a follower.我迫切希望能变成个开创者而不是跟随者。

407 observatory   

n.天文台，气象台，瞭望台，观测台

参考例句：

• Guy's house was close to the observatory.盖伊的房子离天文台很近。
• Officials from Greenwich Observatory have the clock checked twice a day.格林威治天文台的职员们每天对大钟检查两次。

408 buckle   

n.扣子，带扣；v.把...扣住，由于压力而弯曲

参考例句：

• The two ends buckle at the back.带子两端在背后扣起来。
• She found it hard to buckle down.她很难专心做一件事情。

409 ogle   

v.看；送秋波；n.秋波，媚眼

参考例句：

• He likes to ogle at the pretty girls.他爱盯着漂亮的女孩子。
• All she did was hang around ogling the men in the factory.她所做的就只是在工厂里荡来荡去，朝男人抛媚眼。

410 emblem   

n.象征，标志；徽章

参考例句：

• Her shirt has the company emblem on it.她的衬衫印有公司的标记。
• The eagle was an emblem of strength and courage.鹰是力量和勇气的象征。

411 spires   

n.（教堂的） 塔尖，尖顶( spire的名词复数 )

参考例句：

• Her masts leveled with the spires of churches. 船的桅杆和教堂的塔尖一样高。 来自《简明英汉词典》
• White church spires lift above green valleys. 教堂的白色尖顶耸立在绿色山谷中。 来自《简明英汉词典》