(1) The prerogative1 of God extendeth as well to the reason as to the will of man: so that as we are to obey His law, though we find a reluctation in our will, so we are to believe His word, though we find a reluctation in our reason. For if we believe only that which is agreeable to our sense we give consent to the matter, and not to the author; which is no more than we would do towards a suspected and discredited3 witness; but that faith which was accounted to Abraham for righteousness was of such a point as whereat Sarah laughed, who therein was an image of natural reason.
(2) Howbeit (if we will truly consider of it) more worthy4 it is to believe than to know as we now know. For in knowledge man’s mind suffereth from sense: but in belief it suffereth from spirit, such one as it holdeth for more authorised than itself and so suffereth from the worthier5 agent. Otherwise it is of the state of man glorified6; for then faith shall cease, and we shall know as we are known.
(3) Wherefore we conclude that sacred theology (which in our idiom we call divinity) is grounded only upon the word and oracle7 of God, and not upon the light of nature: for it is written, Caeli enarrant gloriam Dei; but it is not written, Caeli enarrant voluntatem Dei: but of that it is said, Ad legem et testimonium: si non fecerint secundum verbum istud, &c. This holdeth not only in those points of faith which concern the great mysteries of the Deity8, of the creation, of the redemption, but likewise those which concern the law moral, truly interpreted: “Love your enemies: do good to them that hate you; be like to your heavenly Father, that suffereth His rain to fall upon the just and unjust.” To this it ought to be applauded, Nec vox hominem sonat: it is a voice beyond the light of nature. So we see the heathen poets, when they fall upon a libertine9 passion, do still expostulate with laws and moralities, as if they were opposite and malignant10 to nature: Et quod natura remittit, invida jura negant. So said Dendamis the Indian unto Alexander’s messengers, that he had heard somewhat of Pythagoras, and some other of the wise men of Graecia, and that he held them for excellent men: but that they had a fault, which was that they had in too great reverence11 and veneration12 a thing they called law and manners. So it must be confessed that a great part of the law moral is of that perfection whereunto the light of nature cannot aspire13: how then is it that man is said to have, by the light and law of nature, some notions and conceits15 of virtue16 and vice17, justice and wrong, good and evil? Thus, because the light of nature is used in two several senses: the one, that which springeth from reason, sense, induction18, argument, according to the laws of heaven and earth; the other, that which is imprinted19 upon the spirit of man by an inward instinct, according to the law of conscience, which is a sparkle of the purity of his first estate: in which latter sense only he is participant of some light and discerning touching20 the perfection of the moral law; but how? sufficient to check the vice but not to inform the duty. So then the doctrine21 of religion, as well moral as mystical, is not to be attained22 but by inspiration and revelation from God.
(4) The use notwithstanding of reason in spiritual things, and the latitude23 thereof, is very great and general: for it is not for nothing that the apostle calleth religion “our reasonable service of God;” insomuch as the very ceremonies and figures of the old law were full of reason and signification, much more than the ceremonies of idolatry and magic, that are full of non-significants and surd characters. But most specially25 the Christian26 faith, as in all things so in this, deserveth to be highly magnified; holding and preserving the golden mediocrity in this point between the law of the heathen and the law of Mahomet, which have embraced the two extremes. For the religion of the heathen had no constant belief or confession27, but left all to the liberty of agent; and the religion of Mahomet on the other side interdicteth argument altogether: the one having the very face of error, and the other of imposture28; whereas the Faith doth both admit and reject disputation with difference.
(5) The use of human reason in religion is of two sorts: the former, in the conception and apprehension29 of the mysteries of God to us revealed; the other, in the inferring and deriving30 of doctrine and direction thereupon. The former extendeth to the mysteries themselves; but how? by way of illustration, and not by way of argument. The latter consisteth indeed of probation31 and argument. In the former we see God vouchsafeth to descend32 to our capacity, in the expressing of His mysteries in sort as may be sensible unto us; and doth graft33 His revelations and holy doctrine upon the notions of our reason, and applieth His inspirations to open our understanding, as the form of the key to the ward2 of the lock. For the latter there is allowed us a use of reason and argument, secondary and respective, although not original and absolute. For after the articles and principles of religion are placed and exempted34 from examination of reason, it is then permitted unto us to make derivations and inferences from and according to the analogy of them, for our better direction. In nature this holdeth not; for both the principles are examinable by induction, though not by a medium or syllogism35; and besides, those principles or first positions have no discordance36 with that reason which draweth down and deduceth the inferior positions. But yet it holdeth not in religion alone, but in many knowledges, both of greater and smaller nature, namely, wherein there are not only posita but placita; for in such there can be no use of absolute reason. We see it familiarly in games of wit, as chess, or the like. The draughts37 and first laws of the game are positive, but how? merely ad placitum, and not examinable by reason; but then how to direct our play thereupon with best advantage to win the game is artificial and rational. So in human laws there be many grounds and maxims39 which are placita juris, positive upon authority, and not upon reason, and therefore not to be disputed: but what is most just, not absolutely but relatively40, and according to those maxims, that affordeth a long field of disputation. Such therefore is that secondary reason, which hath place in divinity, which is grounded upon the placets of God.
(6) Here therefore I note this deficiency, that there hath not been, to my understanding, sufficiently41 inquired and handled the true limits and use of reason in spiritual things, as a kind of divine dialectic: which for that it is not done, it seemeth to me a thing usual, by pretext42 of true conceiving that which is revealed, to search and mine into that which is not revealed; and by pretext of enucleating inferences and contradictories43, to examine that which is positive. The one sort falling into the error of Nicodemus, demanding to have things made more sensible than it pleaseth God to reveal them, Quomodo possit homo nasci cum sit senex? The other sort into the error of the disciples44, which were scandalised at a show of contradiction, Quid est hoc quod dicit nobis? Modicum45 et non videbitis me; et iterum, modicum, et videbitis me, &c.
(7) Upon this I have insisted the more, in regard of the great and blessed use thereof; for this point well laboured and defined of would in my judgment46 be an opiate to stay and bridle47 not only the vanity of curious speculations48, wherewith the schools labour, but the fury of controversies49, wherewith the Church laboureth. For it cannot but open men’s eyes to see that many controversies do merely pertain50 to that which is either not revealed or positive; and that many others do grow upon weak and obscure inferences or derivations: which latter sort, if men would revive the blessed style of that great doctor of the Gentiles, would be carried thus, ego51, non dominus; and again, secundum consilium meum, in opinions and counsels, and not in positions and oppositions52. But men are now over-ready to usurp53 the style, non ego, sed dominus; and not so only, but to bind54 it with the thunder and denunciation of curses and anathemas55, to the terror of those which have not sufficiently learned out of Solomon that “The causeless curse shall not come.”
(8) Divinity hath two principal parts: the matter informed or revealed, and the nature of the information or revelation; and with the latter we will begin, because it hath most coherence56 with that which we have now last handled. The nature of the information consisteth of three branches: the limits of the information, the sufficiency of the information, and the acquiring or obtaining the information. Unto the limits of the information belong these considerations: how far forth57 particular persons continue to be inspired; how far forth the Church is inspired; and how far forth reason may be used; the last point whereof I have noted58 as deficient59. Unto the sufficiency of the information belong two considerations: what points of religion are fundamental, and what perfective, being matter of further building and perfection upon one and the same foundation; and again, how the gradations of light according to the dispensation of times are material to the sufficiency of belief.
(9) Here again I may rather give it in advice than note it as deficient, that the points fundamental, and the points of further perfection only, ought to be with piety60 and wisdom distinguished61; a subject tending to much like end as that I noted before; for as that other were likely to abate62 the number of controversies, so this is likely to abate the heat of many of them. We see Moses when he saw the Israelite and the Egyptian fight, he did not say, “Why strive you?” but drew his sword and slew63 the Egyptian; but when he saw the two Israelites fight, he said, “You are brethren, why strive you?” If the point of doctrine be an Egyptian, it must be slain64 by the sword of the Spirit, and not reconciled; but if it be an Israelite, though in the wrong, then, “Why strive you?” We see of the fundamental points, our Saviour65 penneth the league thus, “He that is not with us is against us;” but of points not fundamental, thus, “He that is not against us is with us.” So we see the coat of our Saviour was entire without seam, and so is the doctrine of the Scriptures67 in itself; but the garment of the Church was of divers68 colours and yet not divided. We see the chaff69 may and ought to be severed70 from the corn in the ear, but the tares71 may not be pulled up from the corn in the field. So as it is a thing of great use well to define what, and of what latitude, those points are which do make men mere38 aliens and disincorporate from the Church of God.
(10) For the obtaining of the information, it resteth upon the true and sound interpretation72 of the Scriptures, which are the fountains of the water of life. The interpretations73 of the Scriptures are of two sorts: methodical, and solute or at large. For this divine water, which excelleth so much that of Jacob’s well, is drawn74 forth much in the same kind as natural water useth to be out of wells and fountains; either it is first forced up into a cistern75, and from thence fetched and derived76 for use; or else it is drawn and received in buckets and vessels77 immediately where it springeth. The former sort whereof, though it seem to be the more ready, yet in my judgment is more subject to corrupt78. This is that method which hath exhibited unto us the scholastical divinity; whereby divinity hath been reduced into an art, as into a cistern, and the streams of doctrine or positions fetched and derived from thence.
(11) In this men have sought three things, a summary brevity, a compacted strength, and a complete perfection; whereof the two first they fail to find, and the last they ought not to seek. For as to brevity, we see in all summary methods, while men purpose to abridge79, they give cause to dilate80. For the sum or abridgment81 by contraction82 becometh obscure; the obscurity requireth exposition, and the exposition is deduced into large commentaries, or into commonplaces and titles, which grow to be more vast than the original writings, whence the sum was at first extracted. So we see the volumes of the schoolmen are greater much than the first writings of the fathers, whence the master of the sentences made his sum or collection. So in like manner the volumes of the modern doctors of the civil law exceed those of the ancient jurisconsults, of which Tribonian compiled the digest. So as this course of sums and commentaries is that which doth infallibly make the body of sciences more immense in quantity, and more base in substance.
(12) And for strength, it is true that knowledges reduced into exact methods have a show of strength, in that each part seemeth to support and sustain the other; but this is more satisfactory than substantial, like unto buildings which stand by architecture and compaction83, which are more subject to ruin than those that are built more strong in their several parts, though less compacted. But it is plain that the more you recede84 from your grounds, the weaker do you conclude; and as in nature, the more you remove yourself from particulars, the greater peril85 of error you do incur86; so much more in divinity, the more you recede from the Scriptures by inferences and consequences, the more weak and dilute87 are your positions.
(13) And as for perfection or completeness in divinity, it is not to be sought, which makes this course of artificial divinity the more suspect. For he that will reduce a knowledge into an art will make it round and uniform; but in divinity many things must be left abrupt88, and concluded with this: O altitudo sapientiae et scientiae Dei! quam incomprehensibilia sunt juducua ejus, et non investigabiles viae ejus. So again the apostle saith, Ex parte scimus: and to have the form of a total, where there is but matter for a part, cannot be without supplies by supposition and presumption89. And therefore I conclude that the true use of these sums and methods hath place in institutions or introductions preparatory unto knowledge; but in them, or by deducement from them, to handle the main body and substance of a knowledge is in all sciences prejudicial, and in divinity dangerous.
(14) As to the interpretation of the Scriptures solute and at large, there have been divers kinds introduced and devised; some of them rather curious and unsafe than sober and warranted. Notwithstanding, thus much must be confessed, that the Scriptures, being given by inspiration and not by human reason, do differ from all other books in the Author, which by consequence doth draw on some difference to be used by the expositor. For the Inditer of them did know four things which no man attains90 to know; which are — the mysteries of the kingdom of glory, the perfection of the laws of nature, the secrets of the heart of man, and the future succession of all ages. For as to the first it is said, “He that presseth into the light shall be oppressed of the glory.” And again, “No man shall see My face and live.” To the second, “When He prepared the heavens I was present, when by law and compass He enclosed the deep.” To the third, “Neither was it needful that any should bear witness to Him of man, for He knew well what was in man.” And to the last, “From the beginning are known to the Lord all His works.”
(15) From the former two of these have been drawn certain senses and expositions of Scriptures, which had need be contained within the bounds of sobriety — the one anagogical, and the other philosophical91. But as to the former, man is not to prevent his time: Videmus nunc per speculum in aenigmate, tunc autem facie ad faciem; wherein nevertheless there seemeth to be a liberty granted, as far forth as the polishing of this glass, or some moderate explication of this enigma92. But to press too far into it cannot but cause a dissolution and overthrow93 of the spirit of man. For in the body there are three degrees of that we receive into it — aliment, medicine, and poison; whereof aliment is that which the nature of man can perfectly94 alter and overcome; medicine is that which is partly converted by nature, and partly converteth nature; and poison is that which worketh wholly upon nature, without that nature can in any part work upon it. So in the mind, whatsoever95 knowledge reason cannot at all work upon and convert is a mere intoxication96, and endangereth a dissolution of the mind and understanding.
(16) But for the latter, it hath been extremely set on foot of late time by the school of Paracelsus, and some others, that have pretended to find the truth of all natural philosophy in the Scriptures; scandalising and traducing97 all other philosophy as heathenish and profane98. But there is no such enmity between God’s Word and His works; neither do they give honour to the Scriptures, as they suppose, but much embase them. For to seek heaven and earth in the Word of God, whereof it is said, “Heaven and earth shall pass, but My word shall not pass,” is to seek temporary things amongst eternal: and as to seek divinity in philosophy is to seek the living amongst the dead, so to seek philosophy in divinity is to seek the dead amongst the living: neither are the pots or lavers, whose place was in the outward part of the temple, to be sought in the holiest place of all where the ark of the testimony99 was seated. And again, the scope or purpose of the Spirit of God is not to express matters of nature in the Scriptures, otherwise than in passage, and for application to man’s capacity and to matters moral or divine. And it is a true rule, Auctoris aliud agentis parva auctoritas. For it were a strange conclusion, if a man should use a similitude for ornament100 or illustration sake, borrowed from nature or history according to vulgar conceit14, as of a basilisk, a unicorn101, a centaur102, a Briareus, a hydra103, or the like, that therefore he must needs be thought to affirm the matter thereof positively104 to be true. To conclude therefore these two interpretations, the one by reduction or enigmatical, the other philosophical or physical, which have been received and pursued in imitation of the rabbins and cabalists, are to be confined with a a noli akryn sapere, sed time.
(17) But the two latter points, known to God and unknown to man, touching the secrets of the heart and the successions of time, doth make a just and sound difference between the manner of the exposition of the Scriptures and all other books. For it is an excellent observation which hath been made upon the answers of our Saviour Christ to many of the questions which were propounded105 to Him, how that they are impertinent to the state of the question demanded: the reason whereof is, because not being like man, which knows man’s thoughts by his words, but knowing man’s thoughts immediately, He never answered their words, but their thoughts. Much in the like manner it is with the Scriptures, which being written to the thoughts of men, and to the succession of all ages, with a foresight106 of all heresies107, contradictions, differing estates of the Church, yea, and particularly of the elect, are not to be interpreted only according to the latitude of the proper sense of the place, and respectively towards that present occasion whereupon the words were uttered, or in precise congruity108 or contexture with the words before or after, or in contemplation of the principal scope of the place; but have in themselves, not only totally or collectively, but distributively in clauses and words, infinite springs and streams of doctrine to water the Church in every part. And therefore as the literal sense is, as it were, the main stream or river, so the moral sense chiefly, and sometimes the allegorical or typical, are they whereof the Church hath most use; not that I wish men to be bold in allegories, or indulgent or light in allusions109: but that I do much condemn110 that interpretation of the Scripture66 which is only after the manner as men use to interpret a profane book.
(18) In this part touching the exposition of the Scriptures, I can report no deficiency; but by way of remembrance this I will add. In perusing111 books of divinity I find many books of controversies, and many of commonplaces and treatises112, a mass of positive divinity, as it is made an art: a number of sermons and lectures, and many prolix113 commentaries upon the Scriptures, with harmonies and concordances. But that form of writing in divinity which in my judgment is of all others most rich and precious is positive divinity, collected upon particular texts of Scriptures in brief observations; not dilated114 into commonplaces, not chasing after controversies, not reduced into method of art; a thing abounding115 in sermons, which will vanish, but defective116 in books which will remain, and a thing wherein this age excelleth. For I am persuaded, and I may speak it with an absit invidia verbo, and nowise in derogation of antiquity117, but as in a good emulation118 between the vine and the olive, that if the choice and best of those observations upon texts of Scriptures which have been made dispersedly in sermons within this your Majesty119’s Island of Brittany by the space of these forty years and more (leaving out the largeness of exhortations120 and applications thereupon) had been set down in a continuance, it had been the best work in divinity which had been written since the Apostles’ times.
(19) The matter informed by divinity is of two kinds: matter of belief and truth of opinion, and matter of service and adoration122; which is also judged and directed by the former — the one being as the internal soul of religion, and the other as the external body thereof. And, therefore, the heathen religion was not only a worship of idols123, but the whole religion was an idol24 in itself; for it had no soul; that is, no certainty of belief or confession: as a man may well think, considering the chief doctors of their church were the poets; and the reason was because the heathen gods were no jealous gods, but were glad to be admitted into part, as they had reason. Neither did they respect the pureness of heart, so they might have external honour and rites124.
(20) But out of these two do result and issue four main branches of divinity: faith, manners, liturgy125, and government. Faith containeth the doctrine of the nature of God, of the attributes of God, and of the works of God. The nature of God consisteth of three persons in unity126 of Godhead. The attributes of God are either common to the Deity, or respective to the persons. The works of God summary are two, that of the creation and that of the redemption; and both these works, as in total they appertain to the unity of the Godhead, so in their parts they refer to the three persons: that of the creation, in the mass of the matter, to the Father; in the disposition127 of the form, to the Son; and in the continuance and conservation of the being, to the Holy Spirit. So that of the redemption, in the election and counsel, to the Father; in the whole act and consummation, to the Son; and in the application, to the Holy Spirit; for by the Holy Ghost was Christ conceived in flesh, and by the Holy Ghost are the elect regenerate128 in spirit. This work likewise we consider either effectually, in the elect; or privately129, in the reprobate130; or according to appearance, in the visible Church.
(21) For manners, the doctrine thereof is contained in the law, which discloseth sin. The law itself is divided, according to the edition thereof, into the law of nature, the law moral, and the law positive; and according to the style, into negative and affirmative, prohibitions131 and commandments. Sin, in the matter and subject thereof, is divided according to the commandments; in the form thereof it referreth to the three persons in Deity: sins of infirmity against the Father, whose more special attribute is power; sins of ignorance against the Son, whose attribute is wisdom; and sins of malice132 against the Holy Ghost, whose attribute is grace or love. In the motions of it, it either moveth to the right hand or to the left; either to blind devotion or to profane and libertine transgression133; either in imposing134 restraint where God granteth liberty, or in taking liberty where God imposeth restraint. In the degrees and progress of it, it divideth itself into thought, word, or act. And in this part I commend much the deducing of the law of God to cases of conscience; for that I take indeed to be a breaking, and not exhibiting whole of the bread of life. But that which quickeneth both these doctrines135 of faith and manners is the elevation136 and consent of the heart; whereunto appertain books of exhortation121, holy meditation137, Christian resolution, and the like.
(22) For the liturgy or service, it consisteth of the reciprocal acts between God and man; which, on the part of God, are the preaching of the word, and the sacraments, which are seals to the covenant138, or as the visible word; and on the part of man, invocation of the name of God; and under the law, sacrifices; which were as visible prayers or confessions139: but now the adoration being in spiritu et veritate, there remaineth only vituli labiorum; although the use of holy vows140 of thankfulness and retribution may be accounted also as sealed petitions.
(23) And for the government of the Church, it consisteth of the patrimony141 of the Church, the franchises142 of the Church, and the offices and jurisdictions143 of the Church, and the laws of the Church directing the whole; all which have two considerations, the one in themselves, the other how they stand compatible and agreeable to the civil estate.
(24) This matter of divinity is handled either in form of instruction of truth, or in form of confutation of falsehood. The declinations from religion, besides the privative, which is atheism144 and the branches thereof, are three — heresies, idolatry, and witchcraft145: heresies, when we serve the true God with a false worship; idolatry, when we worship false gods, supposing them to be true; and witchcraft, when we adore false gods, knowing them to be wicked and false. For so your Majesty doth excellently well observe, that witchcraft is the height of idolatry. And yet we see though these be true degrees, Samuel teacheth us that they are all of a nature, when there is once a receding146 from the Word of God; for so he saith, Quasi peccatum ariolandi est repugnare, et quasi scelus idololatriae nolle acquiescere.
(25) These things I have passed over so briefly147 because I can report no deficiency concerning them: for I can find no space or ground that lieth vacant and unsown in the matter of divinity, so diligent148 have men been either in sowing of good seed, or in sowing of tares.
Thus have I made as it were a small globe of the intellectual world, as truly and faithfully as I could discover; with a note and description of those parts which seem to me not constantly occupate, or not well converted by the labour of man. In which, if I have in any point receded149 from that which is commonly received, it hath been with a purpose of proceeding150 in melius, and not in aliud; a mind of amendment151 and proficiency152, and not of change and difference. For I could not be true and constant to the argument I handle if I were not willing to go beyond others; but yet not more willing than to have others go beyond me again: which may the better appear by this, that I have propounded my opinions naked and unarmed, not seeking to preoccupate the liberty of men’s judgments153 by confutations. For in anything which is well set down, I am in good hope that if the first reading move an objection, the second reading will make an answer. And in those things wherein I have erred154, I am sure I have not prejudiced the right by litigious arguments; which certainly have this contrary effect and operation, that they add authority to error, and destroy the authority of that which is well invented. For question is an honour and preferment to falsehood, as on the other side it is a repulse155 to truth. But the errors I claim and challenge to myself as mine own. The good, it any be, is due tanquam adeps sacrificii, to be incensed156 to the honour, first of the Divine Majesty, and next of your Majesty, to whom on earth I am most bounden.
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prerogative
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| n.特权 | |
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ward
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| n.守卫，监护，病房，行政区，由监护人或法院保护的人（尤指儿童）；vt.守护，躲开 | |
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discredited
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| 不足信的，不名誉的 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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worthier
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| 应得某事物( worthy的比较级 )； 值得做某事； 可尊敬的； 有（某人或事物）的典型特征 | |
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glorified
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| 美其名的，变荣耀的 | |
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oracle
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| n.神谕，神谕处，预言 | |
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deity
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| n.神，神性；被奉若神明的人(或物) | |
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libertine
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| n.淫荡者；adj.放荡的，自由思想的 | |
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malignant
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| adj.恶性的，致命的；恶意的，恶毒的 | |
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reverence
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| 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 | |
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veneration
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| n.尊敬，崇拜 | |
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aspire
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| vi.(to，after)渴望，追求，有志于 | |
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conceit
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| n.自负，自高自大 | |
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conceits
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| 高傲( conceit的名词复数 )； 自以为； 巧妙的词语； 别出心裁的比喻 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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induction
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imprinted
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touching
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| adj.动人的，使人感伤的 | |
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doctrine
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| n.教义；主义；学说 | |
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attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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latitude
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| n.纬度，行动或言论的自由(范围)，(pl.)地区 | |
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idol
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| n.偶像，红人，宠儿 | |
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specially
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| adv.特定地；特殊地；明确地 | |
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26
Christian
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| adj.基督教徒的；n.基督教徒 | |
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27
confession
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| n.自白，供认，承认 | |
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28
imposture
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| n.冒名顶替，欺骗 | |
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29
apprehension
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| n.理解，领悟；逮捕，拘捕；忧虑 | |
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30
deriving
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| v.得到( derive的现在分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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31
probation
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| n.缓刑(期)，(以观后效的)察看；试用(期) | |
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32
descend
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| vt./vi.传下来，下来，下降 | |
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33
graft
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| n.移植，嫁接，艰苦工作，贪污；v.移植，嫁接 | |
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34
exempted
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| 使免除[豁免]( exempt的过去式和过去分词 ) | |
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35
syllogism
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| n.演绎法，三段论法 | |
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36
discordance
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| n.不调和，不和，不一致性；不整合；假整合 | |
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37
draughts
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| n. <英>国际跳棋 | |
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38
mere
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| adj.纯粹的；仅仅，只不过 | |
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39
maxims
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| n.格言，座右铭( maxim的名词复数 ) | |
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40
relatively
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| adv.比较...地，相对地 | |
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41
sufficiently
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| adv.足够地，充分地 | |
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42
pretext
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|
| n.借口，托词 | |
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43
contradictories
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| n.矛盾的，抵触的( contradictory的名词复数 ) | |
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44
disciples
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|
| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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45
modicum
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| n.少量，一小份 | |
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46
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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47
bridle
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| n.笼头，束缚；vt.抑制，约束；动怒 | |
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48
speculations
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|
| n.投机买卖( speculation的名词复数 )；思考；投机活动；推断 | |
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49
controversies
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| 争论 | |
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50
pertain
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| v.(to)附属，从属；关于；有关；适合，相称 | |
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51
ego
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| n.自我，自己，自尊 | |
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52
oppositions
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| （强烈的）反对( opposition的名词复数 )； 反对党； （事业、竞赛、游戏等的）对手； 对比 | |
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53
usurp
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|
| vt.篡夺，霸占；vi.篡位 | |
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54
bind
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|
| vt.捆，包扎；装订；约束；使凝固；vi.变硬 | |
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55
anathemas
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|
| n.（天主教的）革出教门( anathema的名词复数 )；诅咒；令人极其讨厌的事；被基督教诅咒的人或事 | |
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56
coherence
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|
| n.紧凑；连贯；一致性 | |
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57
forth
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|
| adv.向前；向外，往外 | |
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58
noted
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|
| adj.著名的，知名的 | |
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59
deficient
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|
| adj.不足的，不充份的，有缺陷的 | |
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60
piety
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|
| n.虔诚，虔敬 | |
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61
distinguished
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|
| adj.卓越的，杰出的，著名的 | |
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62
abate
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| vi.(风势，疼痛等)减弱，减轻，减退 | |
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63
slew
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| v.（使）旋转；n.大量，许多 | |
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64
slain
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|
| 杀死，宰杀，杀戮( slay的过去分词 )； (slay的过去分词) | |
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65
saviour
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| n.拯救者，救星 | |
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66
scripture
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|
| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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67
scriptures
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|
| 经文，圣典( scripture的名词复数 )； 经典 | |
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68
divers
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|
| adj.不同的；种种的 | |
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69
chaff
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|
| v.取笑，嘲笑；n.谷壳 | |
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70
severed
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| v.切断，断绝( sever的过去式和过去分词 )；断，裂 | |
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71
tares
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| 荑；稂莠；稗 | |
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72
interpretation
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|
| n.解释，说明，描述；艺术处理 | |
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73
interpretations
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| n.解释( interpretation的名词复数 )；表演；演绎；理解 | |
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74
drawn
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|
| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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75
cistern
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| n.贮水池 | |
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76
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 | |
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77
vessels
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|
| n.血管( vessel的名词复数 )；船；容器；（具有特殊品质或接受特殊品质的）人 | |
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78
corrupt
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|
| v.贿赂，收买；adj.腐败的，贪污的 | |
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79
abridge
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|
| v.删减，删节，节略，缩短 | |
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80
dilate
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|
| vt.使膨胀，使扩大 | |
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81
abridgment
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|
| n.删节，节本 | |
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82
contraction
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|
| n.缩略词，缩写式，害病 | |
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83
compaction
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|
| n.压紧 | |
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84
recede
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|
| vi.退(去)，渐渐远去；向后倾斜，缩进 | |
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85
peril
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|
| n.(严重的)危险；危险的事物 | |
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86
incur
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|
| vt.招致，蒙受，遭遇 | |
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87
dilute
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|
| vt.稀释，冲淡；adj.稀释的，冲淡的 | |
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88
abrupt
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|
| adj.突然的，意外的；唐突的，鲁莽的 | |
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89
presumption
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|
| n.推测，可能性，冒昧，放肆，[法律]推定 | |
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90
attains
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| （通常经过努力）实现( attain的第三人称单数 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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91
philosophical
|
|
| adj.哲学家的，哲学上的，达观的 | |
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92
enigma
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| n.谜，谜一样的人或事 | |
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93
overthrow
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|
| v.推翻，打倒，颠覆；n.推翻，瓦解，颠覆 | |
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94
perfectly
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|
| adv.完美地，无可非议地，彻底地 | |
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95
whatsoever
|
|
| adv.（用于否定句中以加强语气）任何；pron.无论什么 | |
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96
intoxication
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|
| n.wild excitement;drunkenness；poisoning | |
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97
traducing
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|
| v.诋毁( traduce的现在分词 )；诽谤；违反；背叛 | |
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98
profane
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|
| adj.亵神的，亵渎的；vt.亵渎，玷污 | |
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99
testimony
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|
| n.证词；见证，证明 | |
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100
ornament
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| v.装饰，美化；n.装饰，装饰物 | |
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101
unicorn
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| n.(传说中的)独角兽 | |
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102
centaur
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| n.人首马身的怪物 | |
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103
hydra
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| n.水螅；难于根除的祸患 | |
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104
positively
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| adv.明确地，断然，坚决地；实在，确实 | |
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105
propounded
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|
| v.提出（问题、计划等）供考虑[讨论]，提议( propound的过去式和过去分词 ) | |
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106
foresight
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| n.先见之明，深谋远虑 | |
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107
heresies
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| n.异端邪说，异教( heresy的名词复数 ) | |
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108
congruity
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| n.全等，一致 | |
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109
allusions
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| 暗指，间接提到( allusion的名词复数 ) | |
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110
condemn
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| vt.谴责，指责；宣判(罪犯)，判刑 | |
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111
perusing
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| v.读（某篇文字）( peruse的现在分词 )；（尤指）细阅；审阅；匆匆读或心不在焉地浏览（某篇文字） | |
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112
treatises
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| n.专题著作，专题论文，专著( treatise的名词复数 ) | |
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113
prolix
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|
| adj.罗嗦的；冗长的 | |
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114
dilated
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|
| adj.加宽的，扩大的v.（使某物）扩大，膨胀，张大( dilate的过去式和过去分词 ) | |
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115
abounding
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|
| adj.丰富的，大量的v.大量存在，充满，富于( abound的现在分词 ) | |
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116
defective
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|
| adj.有毛病的，有问题的，有瑕疵的 | |
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117
antiquity
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| n.古老；高龄；古物，古迹 | |
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118
emulation
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| n.竞争；仿效 | |
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119
majesty
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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120
exhortations
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| n.敦促( exhortation的名词复数 )；极力推荐；（正式的）演讲；（宗教仪式中的）劝诫 | |
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121
exhortation
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| n.劝告，规劝 | |
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122
adoration
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| n.爱慕，崇拜 | |
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123
idols
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| 偶像( idol的名词复数 )； 受崇拜的人或物； 受到热爱和崇拜的人或物； 神像 | |
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124
rites
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| 仪式，典礼( rite的名词复数 ) | |
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125
liturgy
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| n.礼拜仪式 | |
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126
unity
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| n.团结，联合，统一；和睦，协调 | |
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127
disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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128
regenerate
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| vt.使恢复，使新生；vi.恢复，再生；adj.恢复的 | |
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129
privately
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| adv.以私人的身份，悄悄地，私下地 | |
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130
reprobate
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| n.无赖汉；堕落的人 | |
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131
prohibitions
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| 禁令，禁律( prohibition的名词复数 )； 禁酒； 禁例 | |
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132
malice
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| n.恶意，怨恨，蓄意；[律]预谋 | |
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133
transgression
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| n.违背；犯规；罪过 | |
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134
imposing
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| adj.使人难忘的，壮丽的，堂皇的，雄伟的 | |
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135
doctrines
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|
| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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136
elevation
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| n.高度；海拔；高地；上升；提高 | |
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137
meditation
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| n.熟虑，（尤指宗教的）默想，沉思，（pl.）冥想录 | |
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138
covenant
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| n.盟约，契约；v.订盟约 | |
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139
confessions
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| n.承认( confession的名词复数 )；自首；声明；（向神父的）忏悔 | |
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140
vows
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| 誓言( vow的名词复数 )； 郑重宣布，许愿 | |
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141
patrimony
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| n.世袭财产，继承物 | |
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142
franchises
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| n.（尤指选举议员的）选举权( franchise的名词复数 )；参政权；获特许权的商业机构（或服务）；（公司授予的）特许经销权v.给…以特许权，出售特许权( franchise的第三人称单数 ) | |
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143
jurisdictions
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|
| 司法权( jurisdiction的名词复数 )； 裁判权； 管辖区域； 管辖范围 | |
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144
atheism
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| n.无神论，不信神 | |
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145
witchcraft
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| n.魔法，巫术 | |
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146
receding
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|
| v.逐渐远离( recede的现在分词 )；向后倾斜；自原处后退或避开别人的注视；尤指问题 | |
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147
briefly
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| adv.简单地，简短地 | |
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148
diligent
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| adj.勤勉的，勤奋的 | |
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149
receded
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| v.逐渐远离( recede的过去式和过去分词 )；向后倾斜；自原处后退或避开别人的注视；尤指问题 | |
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150
proceeding
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|
| n.行动，进行，(pl.)会议录，学报 | |
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151
amendment
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| n.改正，修正，改善，修正案 | |
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152
proficiency
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| n.精通，熟练，精练 | |
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153
judgments
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| 判断( judgment的名词复数 )； 鉴定； 评价； 审判 | |
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154
erred
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| 犯错误，做错事( err的过去式和过去分词 ) | |
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155
repulse
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| n.击退，拒绝；vt.逐退，击退，拒绝 | |
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156
incensed
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| 盛怒的 | |
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