“And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry1 of reconciliation2; to wit, that God was in Christ, reconciling the world unto himself, not imputing3 their trespasses4 unto them; and hath committed unto us the word of reconciliation.”
In every work carried on by man we are perfectly5 certain to meet with human infirmity, and human error; and the work of the ministry forms no exception to the rule. It is carried on by common men, with common flesh and blood, exposed to the common temptations of common life, so that we are sure to find in it the common failures of our common humanity. Yet, with all this, it fills a most important place in the life of all of us. It not only imparts a distinctive6 character to our public worship, but it reaches our home life; so that there is not a family in a parish that is not, in some way or other, more or less affected7 by the ministry in p. 47the Church. The influence may not always be for good, but it always exists. In some cases it may be simply negative, and actually do harm by not doing good. In some cases it may be positively8 mischievous9, as when it is made the means for the dissemination10 of deadly error. While in many it is made God’s means for conferring incalculable blessings11; so that through it the young are instructed, the careless awakened13, inquirers directed to the Lord Jesus Christ, and the children of God confirmed in faith and aroused to holy energy for their Lord. The position of a clergyman is such that the influence of his ministry is sure to be felt throughout his parish. He has the sacred privilege of leading the worship of the religious portion of his people. They are all brought into contact with his office, and all are, some way or other, affected by the manner in which that office is fulfilled.
It follows, therefore, that the subject of the ministry is one respecting which it is of great importance that our views should be scriptural. And yet, for obvious reasons, it is one seldom preached upon. The great object of the servant of the Lord is to throw Self out of sight; and it is so hard to disconnect the office from the office p. 48bearer, that too little is often said about the office from the fear that too much attention should be drawn14 to the man. It will be well, therefore, for us to take the subject of the ministry for our careful study this morning. And may God enable me so to speak, and you so to hear, that we may all receive God’s word in faith, and may, together, be compacted as a holy people in the Lord!
It is, of course, impossible to attempt a discussion of the whole subject, so that we must confine our thoughts to the lessons from this one passage,—“He hath committed to us the ministry of reconciliation;” and there will be in it quite sufficient important matter, as the words will suggest three most important points,—the authority of the ministry, the object of the ministry, and the means by which that object is accomplished15.
I. On the authority of the ministry this text is perfectly clear; for the Apostle traces it to no human source when he says, “All things are of God, who hath reconciled us to Himself by Jesus Christ, and hath given to us the ministry of reconciliation.” The ministry, therefore, is a gift from God, and not a plan of human contrivance. It is not an arrangement adopted p. 49by the great Christian16 society as a means for its own improvement, but it is an institution by the authority of the Founder17 of that society, God Himself. Both the office and the men are gifts from God. In this passage he speaks of the office, and says, “God hath given us the ministry of reconciliation;” and in v. 19, “hath committed to us the word of reconciliation.” The men, therefore, received their office from their God. Just so he said to Archippus (Col. iv. 17), “Take heed18 to the ministry which thou hast received in the Lord, that thou fulfil it.” But perhaps the most striking passage on this subject is St. Paul’s address to the elders of the Church of Ephesus, in Acts, xx. 28; for he there teaches not merely that the ministry in general was given to these elders, but that they had been made by the Holy Ghost overseers of that particular people amongst whom they were called to labour. “Take heed, therefore, unto yourselves, and to all the flock, over which the Holy Ghost hath made you overseers, to feed the Church of God which He hath purchased with His own blood.” Now, bear in mind that these persons were not apostles, nor persons holding any extraordinary office, as some did in those early days, but ordinary p. 50clergymen; some, probably, ordained19 by St. Paul himself, and some by Timothy, appointed to labour together amongst the rapidly increasing church in the large heathen town; and mark well the fact, that the Apostle does not say, “To which I appointed you,” or “to which Timothy appointed you,” but he regards the appointment as from God Himself, and says, “Whereof the Holy Ghost hath made you overseers.”
I verily believe that the fact of this Divine appointment of the ministry is too often forgotten; and that thereby20 God’s people—and more particularly God’s faithful ministers—often miss the great encouragement to be derived21 from it. There is a tendency in some minds to suppose that God gives a special blessing12 on irregular efforts, and that the stated ministry of God’s word in church is not accompanied by the same blessing as the preaching of laymen22 in town-halls, iron-rooms, and theatres. God forbid that I should speak with the smallest disrespect of these irregular efforts, for I rejoice in the zeal23 of those who make them, and I firmly believe that in many cases God has greatly blessed them; so that, if only these gentlemen would but be content to act with God’s appointed p. 51ministry, instead of taking their own course entirely24 independent of it, I believe we might, with great advantage to ourselves and our people, avail ourselves of their devotedness25 and power. But it would be a sin to believe that God’s blessing is limited in any way to that which is irregular; that the only fleece on which the dew fails to distil26 is that which He Himself has placed to catch it. If He Himself has given us our ministry, if He has made us overseers of the flock, it would be doubting the fundamental principles of Divine fidelity27 to believe that having called us, having placed us, and having Himself given us our great commission, He would leave us to struggle on alone, untaught, unaided, and unblessed by the presence and power of the Holy Ghost. We may apply to the ministry what St. Paul says to the Christian,—“Faithful is He that calleth you, who also will do it;” and all of us, whether ministers or people, while we look for great gifts, great blessings, and great results, may rest assured that God is faithful, and will never leave those whom He Himself has appointed for His work.
II. This then being, I trust, clear, our next subject will be the object of the ministry; and this is taught very clearly in the words,—“The p. 52ministry of reconciliation.” The reconciliation of the sinner to God is the great result, to attain28 which God founded the ministry. The question has been raised whether, by the reconciliation here mentioned, is meant the reconciliation of God to the sinner, or the reconciliation of the sinner to God. Surely both are included. In our guilty and ruined condition there is a double enmity. Man, through his corruption30, is at enmity with God; and God, through His righteousness, is at enmity with rebellious31 man. And as there is a double enmity through sin, so, likewise, is there a double reconciliation through Christ. God, His law being satisfied, is reconciled to the sinner; and the sinner, his heart being changed, is reconciled unto God.
The reconciliation of God to the sinner has been wrought32 out for us by the Lord Jesus Christ. It is the great work of God incarnate33, and He wrought it alone, in His great sacrifice of propitiation. Of this part of the work, therefore, the Apostle says,—“To wit, that God was in Christ, reconciling the world unto Himself.”
This, then, is the mighty34 work of God in Christ: and this passage proves its nature; and shows that it consists, not in the change of disposition35 p. 53in man, but in the non-imputation36 of sin on the part of God,—“To wit, that God was in Christ, reconciling the world unto Himself, not imputing their trespasses unto them.” You observe that the words teach that there were trespasses and real guilt29: such trespasses that, if they were imputed37, or allowed to stand for the condemnation39 of the sinner, there could be no reconciliation, and the sinner must die. But God in Christ does not impute38 our trespasses unto us: and, therefore, the barrier is removed; and in Him there is complete reconciliation. But we have not yet done with the subject; for the question arises, How is it consistent with the righteousness of God, that He should thus not impute trespasses to those who are really guilty? What has become of His government, if real guilt is not reckoned to the real sinner? The question is answered in v. 21: for we are there taught that guilt is not imputed to us, because, in the marvellous counsel of God, it has been imputed to the Lord Jesus Christ in our stead: for look at his words,—“For He hath made Him who knew no sin to be sin for us, that we might be made the righteousness of God in Him.” There is no explanation of this passage, except that He who knew no sin was p. 54reckoned sinful, in order that we, who are deeply sunk in sin, might be reckoned righteous. Sin is not imputed to man; because the Lord Jesus Christ became our substitute; and it has been imputed to Him in our stead.
Now all this is complete—it is finished; it was a Divine act, and man can add nothing to it. But, notwithstanding all this boundless40 mercy, man remains41 unchanged—a sinner still, and an alien from God. Though by atonement God is legally reconciled to him, he remains, through ignorance and hardness of heart, unreconciled to God; as far from life, therefore, as if nothing had ever been done for his salvation42. And now you see at once the office of the ministry. The minister of reconciliation is to be the bearer to his fellow-sinners of the great reconciliation wrought out for us in Christ Jesus. He is employed by the Holy Ghost as a human instrument for bringing those who are still unreconciled into the sacred privilege of reconciliation with God. Sinners reconciled to God, therefore, are the great result of the ministry. It is very delightful43 to see a full church and attentive44 congregation; very encouraging to see large schools well taught and well filled—a very great cause of thankfulness to see kindness p. 55and good feeling prevailing45 in a parish. But all these things fall short of the great result. The real result is the reconciliation of precious souls to the Lord Jesus Christ by the blood of atonement shed for their sins on the cross. The real result is conversion46 to God, a new birth by the power of the Holy Ghost; and if that be wanting, though all beside seem prosperous, the minister of reconciliation should be brought on his knees with great searching of heart, and never rest till he can look on precious souls reconciled to God, to whom he may say, as St. Paul did to the Corinthians, “Such were some of you: but ye are washed, but ye are sanctified, but ye are justified47 in the name of the Lord Jesus, and by the Spirit of our God.”
III. But our third question still remains,—“In what way, or by what means, is this great object to be attained48?” I am, of course, speaking of the human instruments, and not of the sovereign power of God the Holy Ghost, without whom nothing is strong, and nothing holy.
One thing is perfectly clear. It is not done by the offering of any fresh sacrifice. This was the chief duty of the Jewish priests, but it forms no part of that of the Christian minister. From one end of the New Testament49 to the p. 56other you can find no allusion50 to any such thing as a Christian sacrifice for sin. The one sacrifice of the Lord Jesus Christ was once and for ever, final, complete, and sufficient for all the sins of the whole world. The work of sacrifice is finished, as we are taught in the words, “To wit, that God was in Christ reconciling the world unto himself;” and if there can be no sacrifice, it is perfectly plain that there can be no sacrificing priest. Nor can the idea be gathered from the Prayer-book any more than it can from the New Testament. There is not an allusion there, either to a sacrifice or a sacrificing priest, except where it says, in Art. xxxi., “The sacrifices of masses, in the which it was commonly said that the priest did offer Christ for the quick and the dead, to have remission of pain or guilt, were blasphemous51 fables52 and dangerous deceits.” There is no Christian sacrifice recognised by the Church of England but the thankful dedication53 of heart and life on the part of those who have been saved by the sacrifice of the Lord. But this sacrifice requires no priest to offer it. It may rise at any moment, and from any place, from the depths of any thankful heart. Thus, according to our Communion Service, all offer p. 57it together, and the whole congregation having together met around their Father’s table, and together tasted the joys of their Father’s love, together bring their sacrifice, and say, “Here we offer and present unto thee, O Lord, ourselves, our souls and bodies, to be a reasonable, holy, and living sacrifice unto thee.”
Again: it is not the office of the minister to forgive sins. If our Lord, in His words of John xx. 23, had really connected such a power with the ministry of reconciliation, it is most extraordinary that in all the many portions of the New Testament which relate to the ministry there is no allusion to it. There are three whole Epistles directed exclusively to the chief pastors54 of the Church, besides several addresses to presbyters both in the Acts and Epistles; and is it not a most remarkable55 fact, that there is not a single allusion in any one of these passages or epistles to the forgiveness of sins, as forming a portion of the ministry of reconciliation? There are full directions respecting preaching, praying, reproving, instructing, and behaviour to all the different classes of the flock, but of forgiveness of sin by the minister, not one word can you find anywhere; and yet forgiveness itself is the great subject of the p. 58whole New Testament. But it is always traced at once, without any intermediate mediation56, to the Lord Himself. It is always ascribed to His blood, His redemption, and His grace, and is never once connected in any way with any power of forgiveness bestowed57 by a priest. I am not now dwelling58 on any one particular passage, but rather on the omission59 of the whole subject from the word of God; and I cannot but think that that omission is a proof, beyond contradiction, that the Apostles, writing by inspiration, did not understand our Lord as teaching in these words that the forgiveness of sin by a priest formed any part of the ministry of reconciliation.
But I do not deny that the text is one of considerable difficulty. The first great difficulty is to ascertain60 to whom the words were spoken. From Luke, xxiv. 33, we find that the persons present were “the eleven, and them that were with them;” and there is nothing in the record to decide whether the words were addressed to the eleven Apostles separately, or to the whole company—including, of course, laymen and women. My own belief is, that they were addressed to the eleven separately, and conveyed a special judicial62 power to these inspired men. That they possessed63 such a power p. 59is clear from history; for when Peter retained the sin of Ananias and Sapphira, God ratified64 his decision by their death; and when St. Paul passed sentence on the incestuous person at Corinth, he clearly claimed a supernatural power of judgment65 when he said (1 Cor. v. 3–5), “For I verily, as absent in body but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed. In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.” So when he remitted66 the same sentence he clearly claimed special right to do so; as he said, “If I forgave anything, to whom I forgave it, for your sakes forgave I it, in the person of Christ.” But if this were the case, and if the power was given to the Apostles as a part of their apostolic office, it follows that with the Apostles it must have ceased for ever. Accordingly, in our Lord’s words there is not the smallest hint at transmission; and as for the idea that the Apostles could transmit it to the Bishops68, and the Bishops to the Presbyters, it is altogether without foundation p. 60in the word of God. In fact, the case of the Corinthians proves clearly that it was not so transmitted. There cannot be a doubt, that when the epistle was written there were Presbyters in the Church of Corinth; and it is clear that Titus had just been there on a special mission, for he it was who brought to St. Paul the tidings of the repentance69 of the Corinthians (2 Cor. vii. 6, 7, and xii. 17, 18). But yet none of these persons appear to have had a transmitted power. It was necessary to refer the case to St. Paul himself. He retained and he remitted; and he did both “in the person of Christ.”
But our Lord’s words may have been addressed to the whole company; and if so, the laity70, and even the women, had as great a share in them as any others. Now, no one supposes that every Christian has the power of forgiving sin; and the only way of understanding our Lord’s language is to regard His words as conveying to His Church the power of Christian discipline. It is clear that such a power is essential to the well-being71 of the body; for the Church would cease to be a Church if its most sacred privileges were open indiscriminately to all kinds of characters. There must be the right of excluding the wicked, of admitting converts, p. 61of excommunicating those who disgrace their profession, and of restoring such persons when the Church is satisfied respecting their repentance. But this authority, if it is not given here, is given nowhere. When our Lord said, as we read in Matt. xviii. 18, “Whatsoever72 ye shall bind73 on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven;” He gave His disciples74 the power of regulating Church order; and it is reasonable to suppose that in these words He gives a similar authority with reference to persons, for in the one passage it says “whatsoever,” and in the other “whomsoever.”
In support of this view of the passage it should be observed, that He does not say that the sins are remitted in heaven, or by God, or by Himself; but simply says they are remitted, as though He had said, “I give you full authority to decide; and when you do so, the decision is final.” If this be the true view of the passage, we can perfectly understand the use of it in the Ordination75 Service. The whole Church cannot exercise this power, and must depute it to executive officers. These officers are the elders, or presbyters, or priests; and, therefore, when they are ordained, the Bishop67 first asks them, “Will p. 62you give your faithful diligence always so to administer the doctrine76, and sacraments, and discipline of Christ, as the Lord hath commanded, and as this Church and nation hath received the same?” And after the commission has been given he adds, “And be thou a faithful Dispenser of the Word of God, and of His holy Sacraments.”
We see, then, that the ministry of reconciliation is neither by sacrifice, nor by priestly forgiveness; but we have still to consider by what means the great work is carried on.
For the decision of this point, let us compare the 18th and 19th verses. In v. 18 we read,—“God hath given to us the ministry of reconciliation.” But in v. 19 there is a slight variation; but one of great importance in the exposition of the passage; for we there find—“Hath committed to us the word of reconciliation.” The word of reconciliation, therefore, is the substance of the ministry: the grand work is to make known the perfect reconciliation wrought out for us in Christ Jesus, to act on the example set us by St. Paul himself, when he burst out in the grand appeal which follows, and said,—“Now, then, we are ambassadors for Christ. As though God did beseech77 you by us, we pray p. 63you in Christ’s stead, be ye reconciled unto God.”
But this ministry of the word of reconciliation will vary according to circumstances.
Sometimes it will be necessary to apply it to individuals, when the conscience is troubled by the conviction of sin. Our Church alludes78 to this in two passages often referred to. The first is from the close of the invitation to the Lord’s Supper,—“And because it is requisite79 that no man should come to the Holy Communion but with a full trust in God’s mercy, and with a quiet conscience; therefore, if there be any of you, who by this means cannot quiet his own conscience herein, but requireth further counsel or comfort, let him come to me, or to some other discreet80 and learned minister of God’s word, and open his grief: that by the ministry of God’s holy word he may receive the benefit of absolution, together with ghostly counsel and advice, to the quieting of his conscience, and avoiding of all scruple81 and doubtfulness.”
The second is from the rubric in the service for the Visitation of the Sick, where we read—“Here shall the sick person be moved to make a special confession82 of his sins, if he feel his conscience troubled with any weighty matter.”
p. 64It is clear at a glance, that there is no allusion in either of these passages to general or habitual83 confession; and that the case contemplated84 is that of a person troubled by some particular sin weighing on the conscience, and keeping the soul from peace. It is just in such a case that the ministry of the word is required for the help of the individual; and that something more is wanted than the general preaching of the truth. Such a person requires the Gospel to be applied85 to his own particular anxiety, in order that he may be assured of God’s forgiveness of that particular sin which keeps his soul in trouble. It is this assurance which is called in the Prayer-book “absolution.” There is a vast difference between a judicial act of forgiveness, and a declaration or assurance of the forgiveness by God. Thus, to “absolve86” is not to “forgive,” but to assure the troubled heart of the full forgiveness, freely granted, by the Lord Himself. [64] Nothing can be clearer than this distinction in the absolution in the service for the Visitation of the Sick. “Our Lord Jesus Christ, who hath left power to His Church to absolve all sinners who truly p. 65repent and believe in Him, of His great mercy forgive thee thine offences: and by His authority, committed to me, I absolve thee from all thy sins, In the Name of the Father, and of the Son, and of the Holy Ghost. Amen.”
In that passage it is perfectly clear that our Lord Jesus Christ is said to forgive, and the Church to absolve. The change of words is most remarkable, and clearly proves the doctrine. The Church is said to have power to absolve; and the Lord Jesus Christ is entreated87 to forgive. The minister, therefore, absolves88, and at the same time prays that the Lord may forgive: and who can doubt that, when the troubled heart truly repents89 and believes in Him, the prayer is answered, the forgiveness granted, and the absolution, or declaration, ratified in heaven?
And let me add, that I believe there are many troubled consciences who would find great assistance in their difficulties if they acted more on the advice of the Communion Service. It is a hard thing to bear a burden alone, and I am thoroughly90 persuaded there are many who might find great help under serious and painful difficulties from the confidential91 opening of the heart’s wound to a clergyman or Christian p. 66friend. I have known many such cases, and I believe that our just dread92 of the Romish confessional—and no one can dread it more than I do—combined with our national shyness of character, cuts off many from that which might be an important help to them in their anxious struggle for the peace of God.
But the ministry of the word must also have its public character, and the glad tidings of reconciliation must be publicly preached to a ruined world. It was this that appeared to be the prominent idea in the Apostle’s mind when he spoke61 of the ministry of reconciliation; for he at once proceeded to give a specimen93 of it in the great appeal which immediately follows:—“Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God. For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.” (2 Cor. v. 20, 21.)
There are many points of deep instruction in this passage, but we have not time to dwell on them. Here is the foundation of the whole message, viz. a double imputation—the imputation of sin to the Lord Jesus, and the imputation of righteousness to all that are in Him. p. 67There is the tender earnestness of entreaty94, which does not merely lay the message before the sinner and leave it there, but with a compassionate95 urgency in the Lord’s name beseeches96 and entreats97. And there is the most remarkable fact, that these words are not addressed to the heathen, or to those who had never heard of Christ; but to a Church of professing98 believers, all baptized into the name of Jesus: so that we are brought to the conclusion, that amongst the baptized Christians99 in the Church of Corinth there were those to whom it was still needful to make the appeal—“We beseech you in Christ’s stead, be ye reconciled to God.” Does not that fact teach us, that amongst ourselves the same message may be equally necessary, and that, although we are all baptized, and all professing Christians, there are yet those amongst us who must be brought back to the great elementary question of their reconciliation to God; for they are not yet reconciled, and not yet accepted through His grace? To all such persons, then, must we speak as St. Paul did; and if any present are not yet reconciled, not yet forgiven, not yet justified before God, look, we beseech you, at the cross of Christ; look at His substitution of p. 68Himself for sinners; look at the hope of full forgiveness set before you through His blood; and listen, I implore100 you, to the words spoken by His own authority,—“As though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.”
The End
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ministry
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reconciliation
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imputing
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trespasses
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perfectly
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distinctive
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affected
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positively
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mischievous
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dissemination
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blessings
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blessing
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awakened
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accomplished
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Christian
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Founder
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heed
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ordained
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thereby
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laymen
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zeal
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entirely
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devotedness
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distil
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fidelity
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guilt
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corruption
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| v.引起；以…原料制作；运转；adj.制造的 | |
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incarnate
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| adj.化身的，人体化的，肉色的 | |
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mighty
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| adj.强有力的；巨大的 | |
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disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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imputation
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| n.归罪，责难 | |
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imputed
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| v.把（错误等）归咎于( impute的过去式和过去分词 ) | |
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impute
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| v.归咎于 | |
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condemnation
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| n.谴责; 定罪 | |
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boundless
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| adj.无限的；无边无际的；巨大的 | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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delightful
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| adj.令人高兴的，使人快乐的 | |
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attentive
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| adj.注意的，专心的；关心(别人)的，殷勤的 | |
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prevailing
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| adj.盛行的；占优势的；主要的 | |
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conversion
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| n.转化，转换，转变 | |
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justified
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| a.正当的，有理的 | |
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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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testament
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| n.遗嘱；证明 | |
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allusion
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| n.暗示，间接提示 | |
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blasphemous
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| adj.亵渎神明的，不敬神的 | |
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fables
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| n.寓言( fable的名词复数 )；神话，传说 | |
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dedication
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| n.奉献，献身，致力，题献，献辞 | |
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pastors
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| n.（基督教的）牧师( pastor的名词复数 ) | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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mediation
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| n.调解 | |
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bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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dwelling
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| n.住宅，住所，寓所 | |
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omission
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| n.省略，删节；遗漏或省略的事物，冗长 | |
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ascertain
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| vt.发现，确定，查明，弄清 | |
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spoke
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| 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 | |
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judicial
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| adj.司法的，法庭的，审判的，明断的，公正的 | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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ratified
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| v.批准，签认（合约等）( ratify的过去式和过去分词 ) | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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remitted
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| v.免除（债务），宽恕( remit的过去式和过去分词 )；使某事缓和；寄回，传送 | |
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bishop
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| n.主教，（国际象棋）象 | |
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bishops
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| （基督教某些教派管辖大教区的）主教( bishop的名词复数 )； （国际象棋的）象 | |
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repentance
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| n.懊悔 | |
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laity
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| n.俗人；门外汉 | |
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well-being
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| n.安康，安乐，幸福 | |
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whatsoever
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| adv.（用于否定句中以加强语气）任何；pron.无论什么 | |
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bind
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| vt.捆，包扎；装订；约束；使凝固；vi.变硬 | |
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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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ordination
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| n.授任圣职 | |
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doctrine
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| n.教义；主义；学说 | |
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beseech
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| v.祈求，恳求 | |
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alludes
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| 提及，暗指( allude的第三人称单数 ) | |
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requisite
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| adj.需要的，必不可少的；n.必需品 | |
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discreet
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| adj.(言行)谨慎的；慎重的；有判断力的 | |
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scruple
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| n./v.顾忌，迟疑 | |
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82
confession
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| n.自白，供认，承认 | |
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83
habitual
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| adj.习惯性的；通常的，惯常的 | |
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contemplated
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| adj. 预期的 动词contemplate的过去分词形式 | |
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applied
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| adj.应用的；v.应用，适用 | |
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86
absolve
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| v.赦免，解除（责任等） | |
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entreated
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| 恳求，乞求( entreat的过去式和过去分词 ) | |
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88
absolves
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| 宣告…无罪，赦免…的罪行，宽恕…的罪行( absolve的第三人称单数 )； 不受责难，免除责任 [义务] ,开脱（罪责） | |
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repents
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| 对（自己的所为）感到懊悔或忏悔( repent的第三人称单数 ) | |
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thoroughly
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| adv.完全地，彻底地，十足地 | |
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confidential
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| adj.秘（机）密的，表示信任的，担任机密工作的 | |
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dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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specimen
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| n.样本，标本 | |
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entreaty
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| n.恳求，哀求 | |
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compassionate
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| adj.有同情心的，表示同情的 | |
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96
beseeches
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| v.恳求，乞求（某事物）( beseech的第三人称单数 ) | |
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entreats
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| 恳求，乞求( entreat的第三人称单数 ) | |
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professing
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| 声称( profess的现在分词 )； 宣称； 公开表明； 信奉 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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100
implore
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| vt.乞求，恳求，哀求 | |
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