Hamlet.
It is the standing1 claim of those professors of religion at the South who support slavery that they are pursuing the same course in relation to it that Christ and his apostles did. Let us consider the course of Christ and his apostles, and the nature of the kingdom which they founded, and see if this be the fact.
Napoleon said, “Alexander, C?sar, Charlemagne and myself, have founded empires; but upon what did we rest the creation of our genius? Upon force. Jesus Christ alone founded his empire upon LOVE.”
The desire to be above others in power, rank and station, is one of the deepest in human nature. If there is anything which distinguishes man from other creatures, it is that he is par2 excellence3 an oppressive animal. On this principle, as Napoleon observed, all empires have been founded; and the idea of founding a kingdom in any other way had not even been thought of when Jesus of Nazareth appeared.
When the serene4 Galilean came up from the waters of Jordan, crowned and glorified5 by the descending6 Spirit, and began to preach, saying, “The kingdom of God is at hand,” what expectations did he excite? Men’s heads were full of armies to be marshalled, of provinces to be conquered, of cabinets to be formed, and offices to be distributed. There was no doubt at all that he could get all these things for them, for had he not miraculous7 power?
Therefore it was that Jesus of Nazareth was very popular, and drew crowds after him.
Of these, he chose, from the very lowest walk of life, twelve men of the best and most honest heart which he could find, that he might make them his inseparable companions, and mould them, by his sympathy and friendship, into some capacity to receive and transmit his ideas to mankind.
But they too, simple-hearted and honest though they were, were bewildered and bewitched by the common vice8 of mankind; and, though they loved him full well, still had an eye on the offices and ranks which he was to confer, when, as they expected, this miraculous kingdom should blaze forth9.
While his heart was struggling and laboring10, and nerving itself by nights of prayer to meet desertion, betrayal, denial, rejection11, by his beloved people, and ignominious12 death, they were forever wrangling13 about the offices in the new kingdom. Once and again, in the plainest way, he told them that no such thing was to be looked for; that there was to be no distinction in his kingdom, except the distinction of pain, and suffering, and self-renunciation, voluntarily assumed for the good of mankind.
His words seemed to them as idle tales. In fact, they considered him as a kind of a 229myth,—a mystery,—a strange, supernatural, inexplicable14 being, forever talking in parables15, and saying things which they could not understand.
One thing only they held fast to: he was a king, he would have a kingdom; and he had told them that they should sit on twelve thrones, judging the twelve tribes of Israel.
And so, when he was going up to Jerusalem to die,—when that anguish16 long wrestled17 with in the distance had come, almost face to face, and he was walking in front of them, silent, abstracted, speaking occasionally in broken sentences, of which they feared to ask the meaning,—they, behind, beguiled18 the time with the usual dispute of “who should be greatest.”
The mother of James and John came to him, and, breaking the mournful train of revery, desired a certain thing of him,—that her two sons might sit at his right hand and his left, as prime ministers, in the new kingdom. With his sad, far-seeing eye still fixed19 upon Gethsemane and Calvary, he said, “Ye know not what ye ask. Are ye able to drink of the cup which I shall drink of, and to be baptized with the baptism wherewith I shall be baptized?”
James and John were both quite certain that they were able. They were willing to fight through anything for the kingdom’s sake. The ten were very indignant. Were they not as willing as James and John? And so there was a contention20 among them.
“But Jesus called them to him and said, Ye know that the princes of the Gentiles exercise dominion21 over them, and their great ones exercise authority upon them; but it shall not be so among you.
“Whosoever will be great among you, let him be your minister; and whosoever will be chief among you, let him be your servant,—yea, the servant of all. For even the Son of Man came not to be ministered unto, but to minister, and to give his life a ransom22 for many.”
Let us now pass on to another week in this history. The disciples23 have seen their Lord enter triumphantly24 into Jerusalem, amid the shouts of the multitude. An indescribable something in his air and manner convinces them that a great crisis is at hand. He walks among men as a descended25 God. Never were his words so thrilling and energetic. Never were words spoken on earth which so breathe and burn as these of the last week of the life of Christ. All the fervor26 and imagery and fire of the old prophets seemed to be raised from the dead, etherealized and transfigured in the person of this Jesus. They dare not ask him, but they are certain that the kingdom must be coming. They feel, in the thrill of that mighty27 soul, that a great cycle of time is finishing, and a new era in the world’s history beginning. Perhaps at this very feast of the Passover is the time when the miraculous banner is to be unfurled, and the new, immortal28 kingdom proclaimed. Again the ambitious longings29 arise. This new kingdom shall have ranks and dignities. And who is to sustain them? While therefore their Lord sits lost in thought, revolving30 in his mind that simple ordinance31 of love which he is about to constitute the sealing ordinance of his kingdom, it is said again, “There was a strife32 among them which should be accounted the greatest.”
This time Jesus does not remonstrate33. He expresses no impatience34, no weariness, no disgust. What does he, then? Hear what St. John says:
“Jesus knowing that the Father had given all things into his hands, and that he was come from God and went to God, he riseth from supper, and laid aside his garments, and took a towel and girded himself. After that, he poureth water into a basin, and began to wash the disciples’ feet, and to wipe them with the towel wherewith he was girded.” “After he had washed their feet and had taken his garments and was sat down again, he said unto them, Know ye what I have done to you? Ye call me Master and Lord: and ye say well, for so I am. If I, then, your Lord and Master, have washed your feet, ye also ought to wash one another’s feet; for I have given you an example that ye should do as I have done to you.”
“Verily, verily I say unto you, the servant is not greater than his lord, neither he that is sent greater than he that sent him. If ye know these things, happy are ye if ye do them.”
Here, then, we have the king, and the constitution of the kingdom. The king on his knees at the feet of his servants, performing the lowest menial service, with the announcement, “I have given you an example, that ye should do as I have done to you.”
And when, after the descent of the Holy Ghost, all these immortal words of Christ, which had lain buried like dead seed in the heart, were quickened and sprang up in celestial35 verdure, then these twelve became, each one in his place, another Jesus, filled with the spirit of him who had gone heavenward. 230The primitive36 church, as organized by them, was a brotherhood37 of strict equality. There was no more contention who should be greatest; the only contention was, who should suffer and serve the most. The Christian38 church was an imperium in imperio; submitting outwardly to the laws of the land, but professing39 inwardly to be regulated by a higher faith and a higher law. They were dead to the world, and the world to them. Its customs were not their customs; its relations not their relations. All the ordinary relations of life, when they passed into the Christian church, underwent a quick, immortal change; so that the transformed relation resembled the old and heathen one no more than the glorious body which is raised in incorruption resembles the mortal one which was sown in corruption40. The relation of marriage was changed, from a tyrannous dominion of the stronger sex over the weaker, to an intimate union, symbolizing41 the relation of Christ and the church. The relation of parent and child, purified from the harsh features of heathen law, became a just image of the love of the heavenly Father; and the relation of master and servant, in like manner, was refined into a voluntary relation between two equal brethren, in which the servant faithfully performed his duties as to the Lord, and the master gave him a full compensation for his services.
No one ever doubted that such a relation as this is an innocent one. It exists in all free states. It is the relation which exists between employer and employed generally, in the various departments of life. It is true, the master was never called upon to perform the legal act of enfranchisement42,—and why? Because the very nature of the kingdom into which the master and slave had entered enfranchised43 him. It is not necessary for a master to write a deed of enfranchisement when he takes his slaves into Canada, or even into New York or Pennsylvania. The moment the master and slave stand together on this soil, their whole relations to each other are changed. The master may remain master, and the servant a servant; but, according to the constitution of the state they have entered, the service must be a voluntary one on the part of the slave, and the master must render a just equivalent. When the water of baptism passed over the master and the slave, both alike came under the great constitutional law of Christ’s empire, which is this:
“Whosoever will be great among you, let him be your minister; and whosoever will be chief among you, let him be your servant, yea, the servant of all.” Under such a law, servitude was dignified44 and made honorable, but slavery was made an impossibility.
That the church was essentially45, and in its own nature, such an institution of equality, brotherhood, love and liberty, as made the existence of a slave, in the character of a slave, in it, a contradiction and an impossibility, is evident from the general scope and tendency of all the apostolic writings, particularly those of Paul.
And this view is obtained, not from a dry analysis of Greek words, and dismal46 discussions about the meaning of doulos, but from a full tide of celestial, irresistible47 spirit, full of life and love, that breathes in every description of the Christian church.
To all, whether bond or free, the apostle addresses these inspiring words: “There is one body, and one spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all.” “For through him we all have access, by one Spirit, unto the Father.” “Now, therefore, ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God, and are built upon the foundation of the apostles and prophets, Jesus Christ, himself, being the chief corner-stone.” “Ye are all the children of God, by faith in Jesus Christ; there is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female, for ye are all one in Christ Jesus.”
“For, as the body is one, and hath many members, and all the members of that one body, being many, are one body, so also is Christ; for by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and whether one member suffer, all the members suffer with it, or one member be honored, all the members rejoice with it.”
It was the theory of this blessed and divine unity48, that whatever gift, or superiority, or advantage, was possessed49 by one member, was possessed by every member. Thus Paul says to them, “All things are yours; whether Paul, or Apollos, or Cephas, or life, or death, all are yours, and ye are Christ’s, and Christ is God’s.”
Having thus represented the church as one living body, inseparably united, the apostle uses a still more awful and impressive simile50. The church, he says, is one body, and that body is the fulness of Him who filleth all in all. That is, He 231who filleth all in all seeks this church to be the associate and complement51 of himself, even as a wife is of the husband. This body of believers is spoken of as a bright and mystical bride, in the world, but not of it; spotless, divine, immortal, raised from the death of sin to newness of life, redeemed53 by the blood of her Lord, and to be presented at last unto him, a glorious church, not having spot or wrinkle, or any such thing.
A delicate and mysterious sympathy is supposed to pervade54 this church, like that delicate and mysterious tracery of nerves that overspreads the human body; the meanest member cannot suffer without the whole body quivering in pain. Thus says Paul, who was himself a perfect realization55 of this beautiful theory: “Who is weak, and I am not weak? Who is offended, and I burn not?” “To whom ye forgive anything, I forgive also.”
But still further, individual Christians56 were reminded, in language of awful solemnity, “What! know ye not that your body is the temple of the Holy Ghost, which is in you, which ye have of God, and that ye are not your own?” And again, “Ye are the temple of the living God; as God hath said, I will dwell in them and walk in them.” Nor was this sublime57 language in those days passed over as a mere58 idle piece of rhetoric59, but was the ever-present consciousness of the soul.
Every Christian was made an object of sacred veneration60 to his brethren, as the temple of the living God. The soul of every Christian was hushed into awful stillness, and inspired to carefulness, watchfulness61 and sanctity, by the consciousness of an indwelling God. Thus Ignatius, who for his pre?minent piety62 was called, par excellence, by his church, “Theophorus, the God-bearer,” when summoned before the Emperor Trajan, used the following remarkable63 language: “No one can call Theophorus an evil spirit * * * * for, bearing in my heart Christ the king of heaven, I bring to nothing the arts and devices of the evil spirits.”
“Who, then, is ‘the God-bearer’?” asked Trajan.
“He who carries Christ in his heart,” was the reply. * * * *
“Dost thou mean him whom Pontius Pilate crucified?”
“He is the one I mean,” replied Ignatius. * * *
“Dost thou then bear the crucified one in thy heart?” asked Trajan.
“Even so,” said Ignatius; “for it is written, ‘I will dwell in them and rest in them.’”
So perfect was the identification of Christ with the individual Christian in the primitive church, that it was a familiar form of expression to speak of an injury done to the meanest Christian as an injury done to Christ. So St. Paul says, “When ye sin so against the weak brethren, and wound their weak consciences, ye sin against Christ.” He says of himself, “I live, yet not I, but Christ liveth in me.”
See, also, the following extracts from a letter by Cyprian, Bishop64 of Carthage, to some poor Numidian churches, who had applied65 to him to redeem52 some of their members from slavery among bordering savage66 tribes. (Neander Denkw. I. 340.)
We could view the captivity67 of our brethren no otherwise than as our own, since we belong to one body, and not only love, but religion, excites us to redeem in our brethren the members of our own body. We must, even if affection were not sufficient to induce us to keep our brethren,—we must reflect that the temples of God are in captivity, and these temples of God ought not, by our neglect, long to remain in bondage68. * * *
Since the apostle says “as many of you as are baptized have put on Christ,” so in our captive brethren we must see before us Christ, who hath ransomed69 us from the danger of captivity, who hath redeemed us from the danger of death; Him who hath freed us from the abyss of Satan, and who now remains70 and dwells in us, to free Him from the hands of barbarians71! With a small sum of money to ransom Him who hath ransomed us by his cross and blood; and who hath permitted this to take place that our faith may be proved thereby72!
Now, because the Greek word doulos may mean a slave, and because it is evident that there were men in the Christian church who were called douloi, will anybody say, in the whole face and genius of this beautiful institution, that these men were held actually as slaves in the sense of Roman and American law? Of all dry, dull, hopeless stupidities, this is the most stupid. Suppose Christian masters did have servants who were called douloi, as is plain enough they did, is it not evident that the word douloi had become significant of something very different in the Christian church from what it meant in Roman law? It was not the business of the apostles to make new dictionaries; they did not change words,—they changed things. The baptized, regenerated73, new-created doulos, of one body and one spirit with his master, made one with his master, even as Christ is one with the Father, a member with him of that church which is the fulness of Him who filleth all 232in all,—was his relation to his Christian master like that of an American slave to his master? Would he who regarded his weakest brother as being one with Christ hold his brother as a chattel74 personal? Could he hold Christ as a chattel personal? Could he sell Christ for money? Could he hold the temple of the Holy Ghost as his property, and gravely defend his right to sell, lease, mortgage or hire the same, at his convenience, as that right has been argued in the slave-holding pulpits of America?
What would have been said at such a doctrine75 announced in the Christian church? Every member would have stopped his ears, and cried out, “Judas!” If he was pronounced accursed who thought that the gift of the Holy Ghost might be purchased with money, what would have been said of him who held that the very temple of the Holy Ghost might be bought and sold, and Christ the Lord become an article of merchandise? Such an idea never was thought of. It could not have been refuted, for it never existed. It was an unheard-of and unsupposable work of the devil, which Paul never contemplated76 as even possible, that one Christian could claim a right to hold another Christian as merchandise, and to trade in the “member of the body, flesh and bones” of Christ. Such a horrible doctrine never polluted the innocence77 of the Christian church even in thought.
The directions which Paul gives to Christian masters and servants sufficiently78 show what a redeeming79 change had passed over the institution. In 1st Timothy, St. Paul gives the following directions, first to those who have heathen masters, second, to those who have Christian masters. That concerning heathen masters is thus expressed: “Let as many servants as are under the yoke80 count their own masters worthy81 of all honor, that the name of God and his doctrine be not blasphemed.” In the next verse the direction is given to the servants of Christian masters: “They that have believing masters, let them not despise them because they are brethren, but rather do them service because they are faithful and beloved, partakers of the benefit.” Notice, now, the contrast between these directions. The servant of the heathen master is said to be under the yoke, and it is evidently implied that the servant of the Christian master was not under the yoke. The servant of the heathen master was under the severe Roman law; the servant of the Christian master is an equal, and a brother. In these circumstances, the servant of the heathen master is commanded to obey for the sake of recommending the Christian religion. The servant of the Christian master, on the other hand, is commanded not to despise his master because he is his brother; but he is to do him service because his master is faithful and beloved, a partaker of the same glorious hopes with himself. Let us suppose, now, a clergyman, employed as a chaplain on a cotton plantation82, where most of the members on the plantation, as we are informed is sometimes the case, are members of the same Christian church as their master, should assemble the hands around him and say, “Now, boys, I would not have you despise your master because he is your brother. It is true you are all one in Christ Jesus; there is no distinction here; there is neither Jew nor Greek, neither negro nor white man, neither bond nor free, but ye are all brethren,—all alike members of Christ, and heirs of the same kingdom; but you must not despise your master on this account. You must love him as a brother, and be willing to do all you can to serve him; because you see he is a partaker of the same benefit with you, and the Lord loves him as much as he does you.” Would not such an address create a certain degree of astonishment83 both with master and servants; and does not the fact that it seems absurd show that the relation of the slave to his master in American law is a very different one from what it was in the Christian church? But again, let us quote another passage, which slave-owners are much more fond of. In Colossians 4:22 and 5:1,—“Servants, obey, in all things, your masters, according to the flesh; not with eye-service as men-pleasers, but in singleness of heart as fearing God; and whatsoever84 ye do, do it heartily85 as unto the Lord, and not unto men, knowing that of the Lord ye shall receive the reward of the inheritance, for ye serve the Lord Christ.” “Masters, give unto servants that which is just and equal, knowing that ye also have a Master in heaven.”
Now, there is nothing in these directions to servants which would show that they were chattel servants in the sense of slave-law; for they will apply equally well to every servant in Old England and New England; but there is something in the direction to masters which shows that they were not considered chattel servants by the church, because the master is commanded to give unto them that which is just and equal, as a consideration 233for their service. Of the words “just and equal,” “just” means that which is legally theirs, and “equal” means that which is in itself equitable86, irrespective of law.
Now, we have the undoubted testimony87 of all legal authorities on American slave-law that American slavery does not pretend to be founded on what is just or equal either. Thus Judge Ruffin says: “Merely in the abstract it may well be asked which power of the master accords with right. The answer will probably sweep away all of them;” and this principle, so unequivocally asserted by Judge Ruffin, is all along implied and taken for granted, as we have just seen, in all the reasonings upon slavery and the slave-law. It would take very little legal acumen88 to see that the enacting89 of these words of Paul into a statute90 by any state would be a practical abolition91 of slavery in that state.
But it is said that St. Paul sent Onesimus back to his master. Indeed! but how? When, to our eternal shame and disgrace, the horrors of the fugitive92 slave-law were being enacted93 in Boston, and the very Cradle of Liberty resounded94 with the groans95 of the slave, and men harder-hearted than Saul of Tarsus made havoc96 of the church, entering into every house, haling men and women, committing them to prison; when whole churches of humble97 Christians were broken up and scattered98 like flocks of trembling sheep; when husbands and fathers were torn from their families, and mothers, with poor, helpless children, fled at midnight, with bleeding feet, through snow and ice, towards Canada;—in the midst of these scenes, which have made America a by-word and a hissing99 and an astonishment among all nations, there were found men, Christian men, ministers of the gospel of Jesus, even,—alas! that this should ever be written,—who, standing in the pulpit, in the name and by the authority of Christ, justified100 and sanctioned these enormities, and used this most loving and simple-hearted letter of the martyr101 Paul to justify102 these unheard-of atrocities103!
He who said, “Who is weak and I am not weak? Who is offended and I burn not?”—he who called the converted slave his own body, the son begotten104 in his bonds, and who sent him to the brother of his soul with the direction, “Receive him as myself, not now as a slave, but above a slave, a brother beloved,”—this beautiful letter, this outgush of tenderness and love passing the love of woman, was held up to be pawed over by the polluted hobgoblin-fingers of slave-dealers and slave-whippers as their lettre de cachet, signed and sealed in the name of Christ and his apostles, giving full authority to carry back slaves to be tortured and whipped, and sold into perpetual bondage, as were Henry Long and Thomas Sims! Just as well might a mother’s letter, when, with prayers and tears, she commits her first and only child to the cherishing love and sympathy of some trusted friend, be used as an inquisitor’s warrant for inflicting105 imprisonment106 and torture upon that child. Had not every fragment of the apostle’s body long since mouldered107 to dust, his very bones would have moved in their grave, in protest against such slander108 on the Christian name and faith. And is it come to this. O Jesus Christ! have such things been done in thy name, and art thou silent yet? Verily, thou art a God that hidest thyself, O God of Israel, the Saviour109!
点击
收听单词发音
收听单词发音 |
1
standing
|
|
| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
参考例句： |
|
|
|
|
2
par
|
|
| n.标准，票面价值，平均数量；adj.票面的，平常的，标准的 | |
参考例句： |
|
|
|
|
3
excellence
|
|
| n.优秀，杰出，(pl.)优点，美德 | |
参考例句： |
|
|
|
|
4
serene
|
|
| adj. 安详的，宁静的，平静的 | |
参考例句： |
|
|
|
|
5
glorified
|
|
| 美其名的，变荣耀的 | |
参考例句： |
|
|
|
|
6
descending
|
|
| n. 下行 adj. 下降的 | |
参考例句： |
|
|
|
|
7
miraculous
|
|
| adj.像奇迹一样的，不可思议的 | |
参考例句： |
|
|
|
|
8
vice
|
|
| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
参考例句： |
|
|
|
|
9
forth
|
|
| adv.向前；向外，往外 | |
参考例句： |
|
|
|
|
10
laboring
|
|
| n.劳动，操劳v.努力争取(for)( labor的现在分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
参考例句： |
|
|
|
|
11
rejection
|
|
| n.拒绝，被拒，抛弃，被弃 | |
参考例句： |
|
|
|
|
12
ignominious
|
|
| adj.可鄙的，不光彩的，耻辱的 | |
参考例句： |
|
|
|
|
13
wrangling
|
|
| v.争吵，争论，口角( wrangle的现在分词 ) | |
参考例句： |
|
|
|
|
14
inexplicable
|
|
| adj.无法解释的，难理解的 | |
参考例句： |
|
|
|
|
15
parables
|
|
| n.（圣经中的）寓言故事( parable的名词复数 ) | |
参考例句： |
|
|
|
|
16
anguish
|
|
| n.(尤指心灵上的)极度痛苦，烦恼 | |
参考例句： |
|
|
|
|
17
wrestled
|
|
| v.（与某人）搏斗( wrestle的过去式和过去分词 )；扭成一团；扭打；（与…）摔跤 | |
参考例句： |
|
|
|
|
18
beguiled
|
|
| v.欺骗( beguile的过去式和过去分词 )；使陶醉；使高兴；消磨（时间等） | |
参考例句： |
|
|
|
|
19
fixed
|
|
| adj.固定的，不变的，准备好的；(计算机)固定的 | |
参考例句： |
|
|
|
|
20
contention
|
|
| n.争论，争辩，论战；论点，主张 | |
参考例句： |
|
|
|
|
21
dominion
|
|
| n.统治，管辖，支配权；领土，版图 | |
参考例句： |
|
|
|
|
22
ransom
|
|
| n.赎金，赎身；v.赎回，解救 | |
参考例句： |
|
|
|
|
23
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： |
|
|
|
|
24
triumphantly
|
|
| ad.得意洋洋地；得胜地；成功地 | |
参考例句： |
|
|
|
|
25
descended
|
|
| a.为...后裔的，出身于...的 | |
参考例句： |
|
|
|
|
26
fervor
|
|
| n.热诚；热心；炽热 | |
参考例句： |
|
|
|
|
27
mighty
|
|
| adj.强有力的；巨大的 | |
参考例句： |
|
|
|
|
28
immortal
|
|
| adj.不朽的；永生的，不死的；神的 | |
参考例句： |
|
|
|
|
29
longings
|
|
| 渴望，盼望( longing的名词复数 ) | |
参考例句： |
|
|
|
|
30
revolving
|
|
| adj.旋转的，轮转式的；循环的v.（使）旋转( revolve的现在分词 )；细想 | |
参考例句： |
|
|
|
|
31
ordinance
|
|
| n.法令；条令；条例 | |
参考例句： |
|
|
|
|
32
strife
|
|
| n.争吵，冲突，倾轧，竞争 | |
参考例句： |
|
|
|
|
33
remonstrate
|
|
| v.抗议，规劝 | |
参考例句： |
|
|
|
|
34
impatience
|
|
| n.不耐烦，急躁 | |
参考例句： |
|
|
|
|
35
celestial
|
|
| adj.天体的；天上的 | |
参考例句： |
|
|
|
|
36
primitive
|
|
| adj.原始的；简单的；n.原(始)人，原始事物 | |
参考例句： |
|
|
|
|
37
brotherhood
|
|
| n.兄弟般的关系，手中情谊 | |
参考例句： |
|
|
|
|
38
Christian
|
|
| adj.基督教徒的；n.基督教徒 | |
参考例句： |
|
|
|
|
39
professing
|
|
| 声称( profess的现在分词 )； 宣称； 公开表明； 信奉 | |
参考例句： |
|
|
|
|
40
corruption
|
|
| n.腐败，堕落，贪污 | |
参考例句： |
|
|
|
|
41
symbolizing
|
|
| v.象征，作为…的象征( symbolize的现在分词 ) | |
参考例句： |
|
|
|
|
42
enfranchisement
|
|
| 选举权 | |
参考例句： |
|
|
|
|
43
enfranchised
|
|
| v.给予选举权( enfranchise的过去式和过去分词 )；（从奴隶制中）解放 | |
参考例句： |
|
|
|
|
44
dignified
|
|
| a.可敬的，高贵的 | |
参考例句： |
|
|
|
|
45
essentially
|
|
| adv.本质上，实质上，基本上 | |
参考例句： |
|
|
|
|
46
dismal
|
|
| adj.阴沉的，凄凉的，令人忧郁的，差劲的 | |
参考例句： |
|
|
|
|
47
irresistible
|
|
| adj.非常诱人的，无法拒绝的，无法抗拒的 | |
参考例句： |
|
|
|
|
48
unity
|
|
| n.团结，联合，统一；和睦，协调 | |
参考例句： |
|
|
|
|
49
possessed
|
|
| adj.疯狂的；拥有的，占有的 | |
参考例句： |
|
|
|
|
50
simile
|
|
| n.直喻，明喻 | |
参考例句： |
|
|
|
|
51
complement
|
|
| n.补足物，船上的定员；补语；vt.补充，补足 | |
参考例句： |
|
|
|
|
52
redeem
|
|
| v.买回，赎回，挽回，恢复，履行（诺言等） | |
参考例句： |
|
|
|
|
53
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： |
|
|
|
|
54
pervade
|
|
| v.弥漫，遍及，充满，渗透，漫延 | |
参考例句： |
|
|
|
|
55
realization
|
|
| n.实现；认识到，深刻了解 | |
参考例句： |
|
|
|
|
56
Christians
|
|
| n.基督教徒( Christian的名词复数 ) | |
参考例句： |
|
|
|
|
57
sublime
|
|
| adj.崇高的，伟大的；极度的，不顾后果的 | |
参考例句： |
|
|
|
|
58
mere
|
|
| adj.纯粹的；仅仅，只不过 | |
参考例句： |
|
|
|
|
59
rhetoric
|
|
| n.修辞学，浮夸之言语 | |
参考例句： |
|
|
|
|
60
veneration
|
|
| n.尊敬，崇拜 | |
参考例句： |
|
|
|
|
61
watchfulness
|
|
| 警惕，留心； 警觉（性） | |
参考例句： |
|
|
|
|
62
piety
|
|
| n.虔诚，虔敬 | |
参考例句： |
|
|
|
|
63
remarkable
|
|
| adj.显著的，异常的，非凡的，值得注意的 | |
参考例句： |
|
|
|
|
64
bishop
|
|
| n.主教，（国际象棋）象 | |
参考例句： |
|
|
|
|
65
applied
|
|
| adj.应用的；v.应用，适用 | |
参考例句： |
|
|
|
|
66
savage
|
|
| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
参考例句： |
|
|
|
|
67
captivity
|
|
| n.囚禁；被俘；束缚 | |
参考例句： |
|
|
|
|
68
bondage
|
|
| n.奴役，束缚 | |
参考例句： |
|
|
|
|
69
ransomed
|
|
| 付赎金救人，赎金( ransom的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
70
remains
|
|
| n.剩余物，残留物；遗体，遗迹 | |
参考例句： |
|
|
|
|
71
barbarians
|
|
| n.野蛮人( barbarian的名词复数 )；外国人；粗野的人；无教养的人 | |
参考例句： |
|
|
|
|
72
thereby
|
|
| adv.因此，从而 | |
参考例句： |
|
|
|
|
73
regenerated
|
|
| v.新生，再生( regenerate的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
74
chattel
|
|
| n.动产；奴隶 | |
参考例句： |
|
|
|
|
75
doctrine
|
|
| n.教义；主义；学说 | |
参考例句： |
|
|
|
|
76
contemplated
|
|
| adj. 预期的 动词contemplate的过去分词形式 | |
参考例句： |
|
|
|
|
77
innocence
|
|
| n.无罪；天真；无害 | |
参考例句： |
|
|
|
|
78
sufficiently
|
|
| adv.足够地，充分地 | |
参考例句： |
|
|
|
|
79
redeeming
|
|
| 补偿的，弥补的 | |
参考例句： |
|
|
|
|
80
yoke
|
|
| n.轭；支配；v.给...上轭，连接，使成配偶 | |
参考例句： |
|
|
|
|
81
worthy
|
|
| adj.(of)值得的，配得上的；有价值的 | |
参考例句： |
|
|
|
|
82
plantation
|
|
| n.种植园，大农场 | |
参考例句： |
|
|
|
|
83
astonishment
|
|
| n.惊奇，惊异 | |
参考例句： |
|
|
|
|
84
whatsoever
|
|
| adv.（用于否定句中以加强语气）任何；pron.无论什么 | |
参考例句： |
|
|
|
|
85
heartily
|
|
| adv.衷心地，诚恳地，十分，很 | |
参考例句： |
|
|
|
|
86
equitable
|
|
| adj.公平的；公正的 | |
参考例句： |
|
|
|
|
87
testimony
|
|
| n.证词；见证，证明 | |
参考例句： |
|
|
|
|
88
acumen
|
|
| n.敏锐，聪明 | |
参考例句： |
|
|
|
|
89
enacting
|
|
| 制定（法律），通过（法案）( enact的现在分词 ) | |
参考例句： |
|
|
|
|
90
statute
|
|
| n.成文法，法令，法规；章程，规则，条例 | |
参考例句： |
|
|
|
|
91
abolition
|
|
| n.废除，取消 | |
参考例句： |
|
|
|
|
92
fugitive
|
|
| adj.逃亡的，易逝的；n.逃犯，逃亡者 | |
参考例句： |
|
|
|
|
93
enacted
|
|
| 制定（法律），通过（法案）( enact的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
94
resounded
|
|
| v.（指声音等）回荡于某处( resound的过去式和过去分词 )；产生回响；（指某处）回荡着声音 | |
参考例句： |
|
|
|
|
95
groans
|
|
| n.呻吟，叹息( groan的名词复数 )；呻吟般的声音v.呻吟( groan的第三人称单数 )；发牢骚；抱怨；受苦 | |
参考例句： |
|
|
|
|
96
havoc
|
|
| n.大破坏，浩劫，大混乱，大杂乱 | |
参考例句： |
|
|
|
|
97
humble
|
|
| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
参考例句： |
|
|
|
|
98
scattered
|
|
| adj.分散的，稀疏的；散步的；疏疏落落的 | |
参考例句： |
|
|
|
|
99
hissing
|
|
| n. 发嘶嘶声, 蔑视 动词hiss的现在分词形式 | |
参考例句： |
|
|
|
|
100
justified
|
|
| a.正当的，有理的 | |
参考例句： |
|
|
|
|
101
martyr
|
|
| n.烈士，殉难者；vt.杀害，折磨，牺牲 | |
参考例句： |
|
|
|
|
102
justify
|
|
| vt.证明…正当(或有理)，为…辩护 | |
参考例句： |
|
|
|
|
103
atrocities
|
|
| n.邪恶，暴行( atrocity的名词复数 )；滔天大罪 | |
参考例句： |
|
|
|
|
104
begotten
|
|
| v.为…之生父( beget的过去分词 )；产生，引起 | |
参考例句： |
|
|
|
|
105
inflicting
|
|
| 把…强加给，使承受，遭受( inflict的现在分词 ) | |
参考例句： |
|
|
|
|
106
imprisonment
|
|
| n.关押，监禁，坐牢 | |
参考例句： |
|
|
|
|
107
mouldered
|
|
| v.腐朽( moulder的过去式和过去分词 )；腐烂，崩塌 | |
参考例句： |
|
|
|
|
108
slander
|
|
| n./v.诽谤，污蔑 | |
参考例句： |
|
|
|
|
109
saviour
|
|
| n.拯救者，救星 | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |