John Chambers believed in thorough public announcement. A true herald6, he first made sure of calling together the assembly. By this he sometimes set as much store, as he did upon the proclamation of the message itself. On himself he laid the responsibility of his hearers' attention. In the main, his preaching was of the character expressed by the New Testament7 Greek word kerusso (proclaim), as well as by the word evangelizo.
John Chambers was the first minister in Philadelphia to advertize the subjects of his sermons as well as the hour and place of their delivery. He thus initiated8 for their publishers a line of profitable revenue. In the Public Ledger9, especially, one may, by looking over the files, see the range and timeliness of his discourses12. The topics were "sensational13", in the best meaning of that term.
[84]
Being himself "of infinite wit", the pastor1 had an eye and a feeling for the humor of some of the situations which he created by his pulpit advertising14. As a matter of course and of human nature, around so superb a beacon15, many bats and strange birds flitted. Parasites16 and hangers-on, as well as men and women who wished to exploit themselves financially and for their own glory, and rise into notoriety on his fame, sometimes pestered17 him. For example, on seeing in the Saturday morning's Public Ledger, that the theme of the popular preacher in the First Independent Church was to be "On the importance of a man's having his life insured", one youth resolved to make gain of godliness. Mr. Chambers, while in his study, a front room in his house at Twelfth and Girard streets, which opened into the hall near the front door, was surprised to have ushered18 in upon him a young man with a small arm load of insurance literature and advertisements. The visitor strove to prove that a certain insurance company of Philadelphia was the best in the world. Having expected to get Mr. Chambers to recommend from the pulpit this particular corporation, he went away sorrowful, for he had had great expectations. Nevertheless from the tact19, worldly wisdom, persistence20 and importunity21 of even the average life insurance agent, what lazy Christian23 cannot learn a lesson?
Mr. Chambers always knew of the great preachers, not only in Philadelphia, but in other cities. Although, very properly, he never recommended his members to attend on the ministry24 of others, he did warmly urge his nephew, Milner, when visiting Philadelphia, to go and hear Philips Brooks25, and he himself went with him to listen to Dr. Talmage.
When the grand rector of Holy Trinity called on me in Boston, as he did more than once (for he, too, loved Japan),[85] and saw hanging on the wall of my study a certain portrait of his Philadelphia neighbor and friend, he cried out: "What a Grand old Roman! Did you know John Chambers?" Then he burst forth26 into hearty27 panegyric28 of the old "war horse", and seemed delighted that I was one of his boys. Later on, when our people in the Shawmut Church helped a native missionary29 to Japan and several Japanese lads from the U. S. White Squadron, then in Boston harbor, were present, Dr. Phillips Brooks spoke30 to my people.
After my address in the Chambers-Wylie Memorial Church on the "Historical Night", December 11, 1901, I gave my people in Ithaca an account of the great Philadelphia pastor. The brief notice of John Chambers in the Cyclopedia of Temperance and Prohibition31 (New York, 1890), is also from the biographer.
It is only fair history to set down that in sermon preparation the pastor and his pen were not always closely acquainted with each other. No two men were more different in this respect than Albert Barnes and John Chambers. Much as they loved and admired each other, their habits were very unlike. The former spent from five o'clock until nine every morning of his life in his study searching the oracles32 of God in languages old and new. It was his habit to throw down his pen in the middle of a sentence, or even a word, on the clock stroke. The popular preacher made light of spending too much time in the study and urged more personal work with men. More than once Mr. Chambers passed his joke with the scholar.
Yet to-day Albert Barnes is still teaching the Gospel through his commentaries, in many tongues and countries, almost "all nations", after having educated a whole generation of American ministers and Sunday School teachers.[86] On the other hand John Chambers still preaches in the lives of his disciples33, in the church edifices34 which they have reared, in the congregations they have gathered, and in ever expanding circles of unseen but potent35 influence.
As a boy, when Albert Barnes, aged36 and venerable, almost blind through his long-continued labors37 which had so tried his eyes, met me on the street and asked me some question as to the place and person of the funeral of a friend mutually dear, I remember with what reverence38 I looked up to the great scholar and the fearless champion of spiritual freedom. I realized even then the shade of difference in feeling from that which I nourished toward my grand pastor. Nevertheless, God needs both kinds of servants. The suggestions of Socrates, as to writing both on the skins of animals and on the tablets of the human heart, are in point here.
The comparison made between Albert Barnes and John Chambers is much like that in the modern story of "Verbeck of Japan" and of Samuel R. Brown, "A Maker39 of the New Orient", perhaps, also, as the parable40 of the leaven41 in each case.
These were the days of the infidel's Bible as well as the saints' Word of God, the era of King James's Version and of the old crude theories of verbal inspiration. It was on such theories and on such alone, that such unlearned men, meretricious42 platform speakers, and ephemeral secularists, as Joseph Barker, Robert Ingersoll, and Charles Bradlaugh could thrive. The climates, both of popular and orthodox theology and of infidelity, were somewhat different from the cosmic influences of to-day. The arguments of unfaith were, for the most part at least, the old common, shallow, and blatant43 ones. The theological parasites and bacilli were as harmful, and in God's providence44 as useful, then as[87] now, but I think popular orthodoxy and the average pulpit furnished much of the food for the obnoxious45 microbes, and even made congenial "cultures" for the peculiar46 varieties existing then.
The unbeliever fed his mind and starved his soul on the arguments of Mr. Paine,—not the Thomas Paine of the American War of Independence, when he sounded the trumpet47 for freedom, but the Thomas Paine of the French Revolution, who, long after his stirring appeals to American patriotism49, wrote the Age of Reason. In view of the fact that the little thoroughfare in old New York, named in his honor, Reason Street, has long since become corrupted50 into Raisin51 street, (wherein we read a parable) Mr. Paine's arguments seem jejune52 enough. For Paine the patriot48 and public servant, all Americans should have the highest respect. I remember that my English grand-father, Captain John L. Griffis, of the Mariner's Society of Philadelphia which usually met in historic Carpenters' Hall, received his certificate of membership from Thomas Paine, the secretary. He had then no taint53 of theological rancor54 associated with his name, which clericals, who are not necessarily better Christians55 than laymen56, are too apt to shorten to "Tom".
There was a society of biblical critics and amateur theologians, commonly called infidels or even "atheists", who gathered under the name of the Sunday Institute. These worthies57 met together on the Lord's Day in a hall in Sixth street above Race, and frequently discussed the themes and sermons of Mr. Chambers, sometimes, as it seemed, in a blasphemous58 as well as irreverent style. Like Mr. Chambers, they advertised their subjects in the Public Ledger. I remember one of them, seeing I was a "Chamberite", pointed59 out to me the "discrepancies60" of the Bible, such as apologists on the one hand were in those days continually[88] trying to "explain", while the sceptic on the other enlarged them under his microscope. This old scorner called my attention to the fact that "artillery61" (I Samuel XX: 40) was mentioned in the Bible as belonging to those early days. Hence it could not be inspired of God! He prophesied62 that Christianity as a delusion63 would soon pass away, and he recommended me to read Volney's "Ruins". How tired such men must be waiting for the religion of Jesus to die! Alas64, for them, the corpse65 always fails to be ready!
Many a time have I seen in the church gallery a Voltairean looking old gentleman, who took notes and seemed to be immensely tickled66 at some of the denunciations of himself and his fellows by the pulpit orator67. Dr. Chambers was rather free in handling the English Philosopher, whom he usually spoke of as "Tom Paine" thereby68 making at least one boy determined69 that, if ever he became a minister, he would give, if possible, even the devil his due and speak of doubting Thomas with his full name.
The Sunday Despatch70 was the first newspaper in Philadelphia to practice seven days' journalism71, thereby shocking the feelings of those who could conscientiously72 read a Monday morning paper printed during Sunday hours. Of course the preacher fulminated against this innovation. It is a curious commentary on the change in public sentiment and practice, that on the spot in which Sunday journalism was so often and perhaps righteously denounced, there is published the popular newspaper which knows no Sabbath in its issues.
The days either of the destructive higher criticism of consecrated73 critical scholarship had not yet come to this side of the Atlantic, nor had the grand work been done by Dr. Charles A. Briggs, the pioneer, and the host of consecrated biblical scholars after him, which has cut the ground from[89] under the feet of Ingersollism. Practically unanimous in brushing away the cobwebs of scholasticism and tradition, these consecrated men have helped, by God's blessing, to make the Bible the Heavenly Father's book as fresh as if written yesterday. They have driven infidelity out of its old strongholds and compelled doubt and unbelief to find new excuses and fortifications.
In the wars of the Lord the pastor liked nothing better than opposition74 and obstacles, especially such as could be overcome by spiritual weapons. With the inheritance of his fighting ancestors he had the true Irishman's instinct for the martial75 fray76; only his inheritances were turned to a nobler use and grandly were they consecrated. His preaching was just of the sort to equip his average hearer against the insidious77 attacks of unbelief, the freezing effects of conventionalism, and the paralysis78 of sinful pleasure. Many a mighty79 blow was delivered against the literature that undermined faith and morals. I need not speak of the obscene books and papers which had not then met their Comstock. Against such soul-destroying devices and their makers80, John Chambers was as an unchained lion.
I remember how Renan's Life of Jesus carried captive many a weak intellect. Though manifestly few men of discernment would be likely to misunderstand its animus81, some were mistaken as to its true import. One lady who gave me a copy, said as she handed it to me, "Will, this is a beautiful life of Christ. I hope it will lead you to Jesus". I need hardly say that in my work of leading men to the Master and into truth, I have never recommended this shallow romance, medicated with a "religious" purpose, which turns historic reality into cunningly devised fables82. Against such insidious trash, even under so grand a title, and the writings which were the vehicles[90] of sensuality more or less veiled, the great pastor guided his flock into purity and strength of life.
Perhaps the best idea of the general scope and tenor83 of the stated preaching of John Chambers in his prime, and the general method of his presentation of truth, may be gained by collating84 from the advertising columns of the Public Ledger, his announcements made on Saturdays, say, from April 3rd, 1858, until the breaking out of the Civil War. Only the afternoon subject was announced. The pastor's idea was that in the morning edification, thorough expository preaching and pastoral counsels to his own flock should be the rule, while the second service might serve for stimulus85, appeal to the public conscience, and the discussion of a wider range of subjects. Usually the text was given with the topic.
Behold86 here a selection of topics from the Ledger announcements. I could greatly increase the list from my own diary, but a few will suffice as specimens87:
Is the religious movement of the day, of God? Acts V.: 33, 34.
Two sermons were especially for the benefit of those likely to be influenced by the Sunday Institute:
1. Infidels. The malignant88 deception89 of infidels against Christianity.
2. Christianity. Opposition to Christianity has always been malignant and unreasonable90. Matthew XXVII: 19, 20.
This was the year of the spiritual refreshing91 following, as great revivals93 in America generally do, a financial panic—that of 1857.
Revival92. How God's people must work that the revival cease not.
Previous to the war, John Chambers was exceedingly popular with most of the public bodies of men, especially with the volunteer firemen.
[91]
Sermon to firemen. By request of the Y. M. C. A. in National Hall, Sunday Evening, May 22nd.
Like all of God's true children in Christ Jesus, John Chambers longed for the unity22 of the church, and, as I think, did far more by his spirit and life for its accomplishment94 than most of those who talk much on this subject.
Query95. Can the world be converted until the Church is united?
Three famous June sermons were on the Divinity of Christ.
A champion of lay preaching and evangelism, he treated the question: Is religious teaching to be confined to the ministry?
Are the objections made to persons letting their religious wants be publicly known Scriptural?
In 1859, beginning with October, we find the following:
By request, a sermon on II Peter: II, 20. Annihilation. The doctrine96 that gives great encouragement for the wicked to live in sin.
How the Apostolic Church lived and acted and the results which followed. Acts II, 41-47.
Prayer. Whom God will hear when they pray.
Why are men so bitterly opposed to the religion of the Bible?
Early in the year 1861, when the clouds of impending97 civil war were lowering to blackness, some of the sermon themes reveal the situation. One can easily "read between the lines".
Robbery. Will a man rob God?
Liberty of Speech.
Religion. The incompatibility98 between Religion as taught in the Bible and the lives of professed99 Christians.
Prejudice. The effects of prejudice on the interests of Christianity.
[92]
Civil War. Is there anything in the commission given by Christ to ministers that justifies100 them in encouraging civil war?
In March a notable course was given on the rearing of children.
The proper training of children.
How are children to be trained?
By whom and for what are children to be trained?
If children are properly trained will they depart therefrom when old?
How are the young men and lads who congregate101 about dram shops, street corners, engine houses, etc., etc., to be saved?
Not a little of his morning preaching was, as we have said, in the line of expository discourse11. This, from a coldly critical point of view, could not be called scholarly, and was rather repetitious, but it was thoroughly102 practical and characteristic, and the love which the overwhelming majority of the people bore to their pastor made every word tell, so that defects were largely forgotten. He had certain pet words which he rather overworked, and, to say the least, some mannerisms. His method was to quote frequently from the scriptures103, and, in his later days, with many a page turned down at the corners of the big pulpit Bible. We can see him yet, as with one hand on his eye glasses and nose near the page, he quickly found the various texts desired to support his arguments. Mr. Chambers, as Mr. Moody104 would put it, was a master of "the original English" of King James's Version of the Scriptures. Occasionally he slipped on a word, the double p's seeming especially to bother him at times. His particular bête noire was the tenet of the limited atonement, and if there was anything he loved to pound at, it was this. What he gloried in was the pro[93]claiming and strengthening, with proof texts, of the doctrine of the universal atonement, such as I John, ii., 2. In one instance, after the word "propitiation" had on his, for once recalcitrant105 tongue, reached no further than the first syllable106, the full word came out as "appropriation107", which was not so far from the idea of the apostle after all.
He was especially impressive in the reading of hymns108, and he was so, because as it seemed to us, he felt so deeply the sentiment expressed in the words. Memory will never allow us to forget his frequent rendering109 of "Oh to grace how great a debtor110!" His favorite term for his Best Beloved was "Our Lord and Master," but whatever name he used, one always knew that our pastor was in close and daily touch with Him and that was the secret of his godly life and his power for good. Other hymns, "There is a holy city", "My days are gliding111 swiftly by" (to the tune112 "Shining Shore") and some that are rarely heard now, were also favorites. There is proof to the memory that "history is a resurrection."
John Chambers was not only a natural orator and master in the pulpit, but he also made an admirable presiding officer. This was not only on account of his superb and commanding figure, his leonine countenance113 and his eagle eye, but also because of his ability to understand an audience and take in all the possibilities. He knew just at what moment to test its powers. His glance seemed to be an individual recognition of every face. It was not until he was well into the fifties that he ever used spectacles or eye-glasses, and even when his brows were frosty he was able, by employing the best oculists and the right lenses, to see apparently114 everything and everybody in the house. Many a time he turned what threatened to be a total failure of a meeting into a brilliant success. By some witty115 re[94]mark, a thrilling announcement, a touch of blarney—of which he was always easy master, or a dramatic action accompanying some winsome116 invitation, he made himself master of the assembly. By original and ingenious methods of silencing, shortening, or politely extinguishing bores, "platform burglars" or a long-winded or unskilful speaker, he saved the day, or rather the night. He was always the refresher of weary audiences.
I remember when a certain one of a delegation117 on some really worthy118 charitable enterprise, after addressing an audience not specially10 interested in the matter presented to them, made the remark (in conclusion) that "thus far what they had received had not paid their travelling expenses". This roused the big heart of John Chambers, and when that was warmed Christians had to look out for their pocket-books. Striding forward from the sofa, he cried out: "Why, brethren, this will never do! Let the trustees come right up and empty out the baskets" [a collection had already been taken] "and go round again". A burning plea of but two or three minutes for the cause followed from his lips. Then the previous contribution was tumbled out of the boxes on the carpet, and a new and magnificent offering was made, which happily proved a superb precedent119, so that the delegation went back happy.
As to the personal appearance of the preacher, let us recall that in my childhood the stock and rolling collar were in fashion. The former made of black satin was stiffened120 and made to spring on the neck with wire. Some of the old leathern stocks were still visible among elderly men, many of whom still wore also the flap-front breeches and were unable to approve of the newer style. Usually this outer conservatism of dress, was the index of inner conservatism of opinions, theological or otherwise. Dr. Chambers made[95] slight change in the cut of his clothes as he grew older, yet somehow seemed always, as to his outer garb121, a man of his age. It was the era also of gold headed canes123 and of watch fob pockets in men's trousers, outside of which hung the watch chain or ribbon, with gold buckle124 or seal, which, by an Americanism, is called the fob itself. Most ministers, and among them Mr. Chambers, wore in the pulpit, a dress coat and a low cut vest showing considerable expanse of white shirt bosom125, which then had pleats an inch or so in width. The watch and "fob" were taken out at the opening of the sermon, laid on the cushion and invariably put back just before the sermon ended, a sign which we small boys of course welcomed. As a rule, it was coarse manners to snap a hunting case watch in John Chambers's presence, for rarely did the pastor pass the bound of appointed time, for he believed that punctuality was righteousness. He kept within limits and his moderation was known to all men.
I do not remember that our pastor carried a gold headed cane122, though I think he possessed126 one or two. His boots were always immaculate and shining. Standing127 up in black and white, a commanding figure, with ruddy, or rather roseate face, and stroking his hand through his magnificent hair, which in later years he wore behind his ears, the form and mien128 of John Chambers are imperishable pictures in memory. In hot weather it was his custom, on going home in the morning, to change his underclothing, from socks to collar, throughout. Though on oppressively hot days one might occasionally, after a service, see him with a wilted129 collar, yet year in and year out, the impression derived130 was of a physical personality as sweet as that attributed to Alexander the Great, whose close acquaintance with water, in its cuticular131 application, was held up to us youngsters as a delectable132 example.
点击
收听单词发音
收听单词发音 |
1
pastor
|
|
| n.牧师，牧人 | |
参考例句： |
|
|
|
|
2
chambers
|
|
| n.房间( chamber的名词复数 )；（议会的）议院；卧室；会议厅 | |
参考例句： |
|
|
|
|
3
induction
|
|
| n.感应，感应现象 | |
参考例句： |
|
|
|
|
4
heartily
|
|
| adv.衷心地，诚恳地，十分，很 | |
参考例句： |
|
|
|
|
5
blessing
|
|
| n.祈神赐福；祷告；祝福，祝愿 | |
参考例句： |
|
|
|
|
6
herald
|
|
| vt.预示...的来临，预告，宣布，欢迎 | |
参考例句： |
|
|
|
|
7
testament
|
|
| n.遗嘱；证明 | |
参考例句： |
|
|
|
|
8
initiated
|
|
| n. 创始人 adj. 新加入的 vt. 开始，创始，启蒙，介绍加入 | |
参考例句： |
|
|
|
|
9
ledger
|
|
| n.总帐，分类帐；帐簿 | |
参考例句： |
|
|
|
|
10
specially
|
|
| adv.特定地；特殊地；明确地 | |
参考例句： |
|
|
|
|
11
discourse
|
|
| n.论文，演说；谈话；话语；vi.讲述，著述 | |
参考例句： |
|
|
|
|
12
discourses
|
|
| 论文( discourse的名词复数 )； 演说； 讲道； 话语 | |
参考例句： |
|
|
|
|
13
sensational
|
|
| adj.使人感动的，非常好的，轰动的，耸人听闻的 | |
参考例句： |
|
|
|
|
14
advertising
|
|
| n.广告业；广告活动 a.广告的；广告业务的 | |
参考例句： |
|
|
|
|
15
beacon
|
|
| n.烽火，（警告用的）闪火灯，灯塔 | |
参考例句： |
|
|
|
|
16
parasites
|
|
| 寄生物( parasite的名词复数 )； 靠他人为生的人； 诸虫 | |
参考例句： |
|
|
|
|
17
pestered
|
|
| 使烦恼，纠缠( pester的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
18
ushered
|
|
| v.引，领，陪同( usher的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
19
tact
|
|
| n.机敏，圆滑，得体 | |
参考例句： |
|
|
|
|
20
persistence
|
|
| n.坚持，持续，存留 | |
参考例句： |
|
|
|
|
21
importunity
|
|
| n.硬要，强求 | |
参考例句： |
|
|
|
|
22
unity
|
|
| n.团结，联合，统一；和睦，协调 | |
参考例句： |
|
|
|
|
23
Christian
|
|
| adj.基督教徒的；n.基督教徒 | |
参考例句： |
|
|
|
|
24
ministry
|
|
| n.(政府的)部；牧师 | |
参考例句： |
|
|
|
|
25
brooks
|
|
| n.小溪( brook的名词复数 ) | |
参考例句： |
|
|
|
|
26
forth
|
|
| adv.向前；向外，往外 | |
参考例句： |
|
|
|
|
27
hearty
|
|
| adj.热情友好的；衷心的；尽情的，纵情的 | |
参考例句： |
|
|
|
|
28
panegyric
|
|
| n.颂词，颂扬 | |
参考例句： |
|
|
|
|
29
missionary
|
|
| adj.教会的，传教(士)的；n.传教士 | |
参考例句： |
|
|
|
|
30
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： |
|
|
|
|
31
prohibition
|
|
| n.禁止；禁令，禁律 | |
参考例句： |
|
|
|
|
32
oracles
|
|
| 神示所( oracle的名词复数 )； 神谕； 圣贤； 哲人 | |
参考例句： |
|
|
|
|
33
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： |
|
|
|
|
34
edifices
|
|
| n.大建筑物( edifice的名词复数 ) | |
参考例句： |
|
|
|
|
35
potent
|
|
| adj.强有力的，有权势的；有效力的 | |
参考例句： |
|
|
|
|
36
aged
|
|
| adj.年老的，陈年的 | |
参考例句： |
|
|
|
|
37
labors
|
|
| v.努力争取(for)( labor的第三人称单数 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
参考例句： |
|
|
|
|
38
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： |
|
|
|
|
39
maker
|
|
| n.制造者，制造商 | |
参考例句： |
|
|
|
|
40
parable
|
|
| n.寓言，比喻 | |
参考例句： |
|
|
|
|
41
leaven
|
|
| v.使发酵；n.酵母；影响 | |
参考例句： |
|
|
|
|
42
meretricious
|
|
| adj.华而不实的，俗艳的 | |
参考例句： |
|
|
|
|
43
blatant
|
|
| adj.厚颜无耻的；显眼的；炫耀的 | |
参考例句： |
|
|
|
|
44
providence
|
|
| n.深谋远虑，天道，天意；远见；节约；上帝 | |
参考例句： |
|
|
|
|
45
obnoxious
|
|
| adj.极恼人的，讨人厌的，可憎的 | |
参考例句： |
|
|
|
|
46
peculiar
|
|
| adj.古怪的，异常的；特殊的，特有的 | |
参考例句： |
|
|
|
|
47
trumpet
|
|
| n.喇叭，喇叭声；v.吹喇叭，吹嘘 | |
参考例句： |
|
|
|
|
48
patriot
|
|
| n.爱国者，爱国主义者 | |
参考例句： |
|
|
|
|
49
patriotism
|
|
| n.爱国精神，爱国心，爱国主义 | |
参考例句： |
|
|
|
|
50
corrupted
|
|
| （使）败坏( corrupt的过去式和过去分词 )； （使）腐化； 引起（计算机文件等的）错误； 破坏 | |
参考例句： |
|
|
|
|
51
raisin
|
|
| n.葡萄干 | |
参考例句： |
|
|
|
|
52
jejune
|
|
| adj.枯燥无味的，贫瘠的 | |
参考例句： |
|
|
|
|
53
taint
|
|
| n.污点；感染；腐坏；v.使感染；污染 | |
参考例句： |
|
|
|
|
54
rancor
|
|
| n.深仇，积怨 | |
参考例句： |
|
|
|
|
55
Christians
|
|
| n.基督教徒( Christian的名词复数 ) | |
参考例句： |
|
|
|
|
56
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： |
|
|
|
|
57
worthies
|
|
| 应得某事物( worthy的名词复数 )； 值得做某事； 可尊敬的； 有（某人或事物）的典型特征 | |
参考例句： |
|
|
|
|
58
blasphemous
|
|
| adj.亵渎神明的，不敬神的 | |
参考例句： |
|
|
|
|
59
pointed
|
|
| adj.尖的，直截了当的 | |
参考例句： |
|
|
|
|
60
discrepancies
|
|
| n.差异，不符合（之处），不一致（之处）( discrepancy的名词复数 ) | |
参考例句： |
|
|
|
|
61
artillery
|
|
| n.(军)火炮，大炮；炮兵(部队) | |
参考例句： |
|
|
|
|
62
prophesied
|
|
| v.预告，预言( prophesy的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
63
delusion
|
|
| n.谬见，欺骗，幻觉，迷惑 | |
参考例句： |
|
|
|
|
64
alas
|
|
| int.唉(表示悲伤、忧愁、恐惧等) | |
参考例句： |
|
|
|
|
65
corpse
|
|
| n.尸体，死尸 | |
参考例句： |
|
|
|
|
66
tickled
|
|
| （使）发痒( tickle的过去式和过去分词 )； （使）愉快，逗乐 | |
参考例句： |
|
|
|
|
67
orator
|
|
| n.演说者，演讲者，雄辩家 | |
参考例句： |
|
|
|
|
68
thereby
|
|
| adv.因此，从而 | |
参考例句： |
|
|
|
|
69
determined
|
|
| adj.坚定的；有决心的 | |
参考例句： |
|
|
|
|
70
despatch
|
|
| n./v.(dispatch)派遣；发送；n.急件；新闻报道 | |
参考例句： |
|
|
|
|
71
journalism
|
|
| n.新闻工作，报业 | |
参考例句： |
|
|
|
|
72
conscientiously
|
|
| adv.凭良心地；认真地，负责尽职地；老老实实 | |
参考例句： |
|
|
|
|
73
consecrated
|
|
| adj.神圣的，被视为神圣的v.把…奉为神圣，给…祝圣( consecrate的过去式和过去分词 )；奉献 | |
参考例句： |
|
|
|
|
74
opposition
|
|
| n.反对，敌对 | |
参考例句： |
|
|
|
|
75
martial
|
|
| adj.战争的，军事的，尚武的，威武的 | |
参考例句： |
|
|
|
|
76
fray
|
|
| v.争吵；打斗；磨损，磨破；n.吵架；打斗 | |
参考例句： |
|
|
|
|
77
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： |
|
|
|
|
78
paralysis
|
|
| n.麻痹(症)；瘫痪(症) | |
参考例句： |
|
|
|
|
79
mighty
|
|
| adj.强有力的；巨大的 | |
参考例句： |
|
|
|
|
80
makers
|
|
| n.制造者，制造商（maker的复数形式） | |
参考例句： |
|
|
|
|
81
animus
|
|
| n.恶意；意图 | |
参考例句： |
|
|
|
|
82
fables
|
|
| n.寓言( fable的名词复数 )；神话，传说 | |
参考例句： |
|
|
|
|
83
tenor
|
|
| n.男高音（歌手），次中音（乐器），要旨，大意 | |
参考例句： |
|
|
|
|
84
collating
|
|
| v.校对( collate的现在分词 )；整理；核对；整理（文件或书等） | |
参考例句： |
|
|
|
|
85
stimulus
|
|
| n.刺激，刺激物，促进因素，引起兴奋的事物 | |
参考例句： |
|
|
|
|
86
behold
|
|
| v.看，注视，看到 | |
参考例句： |
|
|
|
|
87
specimens
|
|
| n.样品( specimen的名词复数 )；范例；（化验的）抽样；某种类型的人 | |
参考例句： |
|
|
|
|
88
malignant
|
|
| adj.恶性的，致命的；恶意的，恶毒的 | |
参考例句： |
|
|
|
|
89
deception
|
|
| n.欺骗，欺诈；骗局，诡计 | |
参考例句： |
|
|
|
|
90
unreasonable
|
|
| adj.不讲道理的，不合情理的，过度的 | |
参考例句： |
|
|
|
|
91
refreshing
|
|
| adj.使精神振作的，使人清爽的，使人喜欢的 | |
参考例句： |
|
|
|
|
92
revival
|
|
| n.复兴，复苏，（精力、活力等的）重振 | |
参考例句： |
|
|
|
|
93
revivals
|
|
| n.复活( revival的名词复数 )；再生；复兴；（老戏多年后）重新上演 | |
参考例句： |
|
|
|
|
94
accomplishment
|
|
| n.完成，成就，（pl.）造诣，技能 | |
参考例句： |
|
|
|
|
95
query
|
|
| n.疑问，问号，质问；vt.询问，表示怀疑 | |
参考例句： |
|
|
|
|
96
doctrine
|
|
| n.教义；主义；学说 | |
参考例句： |
|
|
|
|
97
impending
|
|
| a.imminent, about to come or happen | |
参考例句： |
|
|
|
|
98
incompatibility
|
|
| n.不兼容 | |
参考例句： |
|
|
|
|
99
professed
|
|
| 公开声称的，伪称的，已立誓信教的 | |
参考例句： |
|
|
|
|
100
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： |
|
|
|
|
101
congregate
|
|
| v.(使)集合，聚集 | |
参考例句： |
|
|
|
|
102
thoroughly
|
|
| adv.完全地，彻底地，十足地 | |
参考例句： |
|
|
|
|
103
scriptures
|
|
| 经文，圣典( scripture的名词复数 )； 经典 | |
参考例句： |
|
|
|
|
104
moody
|
|
| adj.心情不稳的，易怒的，喜怒无常的 | |
参考例句： |
|
|
|
|
105
recalcitrant
|
|
| adj.倔强的 | |
参考例句： |
|
|
|
|
106
syllable
|
|
| n.音节；vt.分音节 | |
参考例句： |
|
|
|
|
107
appropriation
|
|
| n.拨款，批准支出 | |
参考例句： |
|
|
|
|
108
hymns
|
|
| n.赞美诗，圣歌，颂歌( hymn的名词复数 ) | |
参考例句： |
|
|
|
|
109
rendering
|
|
| n.表现，描写 | |
参考例句： |
|
|
|
|
110
debtor
|
|
| n.借方，债务人 | |
参考例句： |
|
|
|
|
111
gliding
|
|
| v. 滑翔 adj. 滑动的 | |
参考例句： |
|
|
|
|
112
tune
|
|
| n.调子；和谐，协调；v.调音，调节，调整 | |
参考例句： |
|
|
|
|
113
countenance
|
|
| n.脸色，面容；面部表情；vt.支持，赞同 | |
参考例句： |
|
|
|
|
114
apparently
|
|
| adv.显然地；表面上，似乎 | |
参考例句： |
|
|
|
|
115
witty
|
|
| adj.机智的，风趣的 | |
参考例句： |
|
|
|
|
116
winsome
|
|
| n.迷人的，漂亮的 | |
参考例句： |
|
|
|
|
117
delegation
|
|
| n.代表团；派遣 | |
参考例句： |
|
|
|
|
118
worthy
|
|
| adj.(of)值得的，配得上的；有价值的 | |
参考例句： |
|
|
|
|
119
precedent
|
|
| n.先例，前例；惯例；adj.在前的，在先的 | |
参考例句： |
|
|
|
|
120
stiffened
|
|
| 加强的 | |
参考例句： |
|
|
|
|
121
garb
|
|
| n.服装，装束 | |
参考例句： |
|
|
|
|
122
cane
|
|
| n.手杖，细长的茎，藤条；v.以杖击，以藤编制的 | |
参考例句： |
|
|
|
|
123
canes
|
|
| n.（某些植物，如竹或甘蔗的）茎( cane的名词复数 )；（用于制作家具等的）竹竿；竹杖 | |
参考例句： |
|
|
|
|
124
buckle
|
|
| n.扣子，带扣；v.把...扣住，由于压力而弯曲 | |
参考例句： |
|
|
|
|
125
bosom
|
|
| n.胸，胸部；胸怀；内心；adj.亲密的 | |
参考例句： |
|
|
|
|
126
possessed
|
|
| adj.疯狂的；拥有的，占有的 | |
参考例句： |
|
|
|
|
127
standing
|
|
| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
参考例句： |
|
|
|
|
128
mien
|
|
| n.风采；态度 | |
参考例句： |
|
|
|
|
129
wilted
|
|
| （使）凋谢，枯萎( wilt的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
130
derived
|
|
| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
参考例句： |
|
|
|
|
131
cuticular
|
|
| adj.表皮的 | |
参考例句： |
|
|
|
|
132
delectable
|
|
| adj.使人愉快的；美味的 | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |