give a Paraphrase omitting the Analysis because the Portions are brief and the Method perspicuous A Paraphrase on John xxi 15 17. §. 2. John xxi 15. The third time that our Saviour appeared to his Disciples after his Resurrection Iesus saith to Simon Peter one of his Chief Apostles whom he perceived somewhat dejected at the remembrance of his Fall Simon I mean thou that art the Son of Ionas thy Sirname betokens Innocence and Integrity (x) Bar-Jona i. e. filius Columbae D. Hieron in Matth. 16. and therefore though thy denial of me seemed to argue thou hadst little regard for me yet since thou hast repented sincerely for that Offence now I will give thee an occasion to clear thy self by this Question Lovest thou me now I have taken thee into favour again more than these thy Fellow Apostles who did not so openly renounce me He saith unto him Yea I am verily persuaded I love thee but having once been so mistaken in my self (y) Matth. xxvi 33 35. I will make no more comparisons nor rely on my own judgment (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in loc but humbly appealing to thy Omniscience I hope Lord thou who knowest all things knowest that I love thee Which humility and ingenuity of his so pleased Jesus that immediately he saith unto him perhaps thou mayest fear I have not forgiven thee so far as to admit thee to exercise thy Apostolical Office after my Ascension and therefore I Authorize and Charge thee in particular to Feed my Lambs those late Converts whom I must leave in the midst of Wolves take care of them I am now Immortal and returning to Heaven so that thou and the rest who are or shall be Pastors can shew no more love to my person (a) Quid enim Petrus poterat praestare Domino maximè jam immortale corpus gerenti in coelos ascensuro Aug. de Verb. Dom. Ser. 62. Tom. 10. p. 57. therefore I will make this the sign of thine and their Affection to me (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in loc even your instructing exhorting and comforting this tender part of my Flock which the greatest of you all must not neglect nor despise because I love them intirely and have bought them with my very Blood Ver. 16. But Jesus was desirous to give Peter a further opportunity to express his love and to take an occasion to repeat his charge wherefore he saith unto him again the second time almost in the same words Simon thou Son of Ionas let me ask thee once more without any comparison Lovest thou me at least as well as these And Peter was now well satisfied his affection was sincere and therefore he saith unto him as before Yea Lord I own thee for my dear Master my Saviour and the eternal Son of God and so I doubt not but thou knowest that I love thee for thou seest all Mens hearts Upon which Reply Jesus repeats his charge and requiring the same evidence of his love as before he saith unto him if thou love me feed my (c) Hinc Petrus discit vocare fideles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. v. 2. Nunquid dixit ei pasce agnos tuos aut oves tuas sed meos meas August ver Dom. Ser. 62. Sheep take care of the elder Christians also for I commit the whole Flock to you and your fellow Pastors and you must reckon them not your own but mine to whom at my second coming you must give an account for them and therefore you had need take care that none of them be lost by your default Ver. 17. Yet as if this were still not enough Jesus thinking it necessary he should blot out his three denials by a three-fold Confession and give as many proofs of his affection and zeal as he had done of infidelity and fear (d) Ut trina confessione amoris deleret trinam negationem timoris Aug. ver Dom. Ser. 49. p. 41. ita Epiphan haer 59. Lib. 2. T. 1. p. 220. Isid Peleus lib. 1. Ep. 103. alij apud Causab exercit p. 505. He saith unto him the third time the same words Simon Son of Ionas lovest thou me sincerely and fervently Peter not discerning the true Reason of this third demand and fearing it proceeded from his dear Master's suspicion of his constancy was grieved in his mind exceedingly because he said unto him the third time as if he doubted it lovest thou me Wherefore he replied with much vehemence and he said unto him I will no more affirm it but hope thou needest not ask me so often about the sincerity or constancy of my affection for Lord thou knowest my Heart better than I and seest all things clearly and I hope thou knowest and believest for certain that I love thee most ardently Upon which Iesus being fully satisfied reneweth his charge and saith unto him do thou and thy Fellow-pastors feed my Sheep by your Doctrine and good Example by your vigilance over them and constant attendance on them and then I will never question either thy love to me or doubt of theirs for this care is an undeniable demonstration thereof because it is a certain effect of a true affection in a Servant when he diligently looks after his Master concerns and this dear Flock is now that which I most set my heart upon A Paraphrase on the second Gospel §. 3. John xx ver 19. Though Christ had by the Angels and by his own appearing both to Mary and the two Disciples going to Emaus sufficiently testified his Resurrection yet some of the Apostles still doubting he gave further evidence thereof thus The same day that he arose on Sunday at evening being the first-day of the Week in the Paschal Festival to shew that his Body was now glorified when the Doors of that Room were shut where the Disciples by appointment all met and were assembled but very privately when it grew dark for fear of the Iews who generally suspected them for stealing away their Master's Body and would have destroyed them had they found them (e) Matth. xxviii 13. Acts iv 2 3. In that seasonable time while they were weeping and praying tossed yet between hope and fear came Iesus himself none knew which way for he was when they first saw him amongst them and stood in the midst and being assured they knew his voice he spoke immediately and saith unto them in his usual Form of salutation Peace be unto you let no fear disturb you I your dear Master wish you all happiness Ver. 20. And when he had so said that he might leave no scruple in any of them whether it were he or no he shewed unto them all plainly his Hands with the wounds made by the nails appearing fresh and his Side wherein that made by the Spear was very visible Then were the Disciples not only satisfied but also exceeding glad when they saw it was really and certainly the Lord Jesus who
Impediment be objected the Bishop shall surcease from ordering that Person until such time as the Party accused shall be found clear of that Crime That the people had of old a liberty to object in order to discover to the Bishops such as were unworthy hath been shewed already and if it be prudently managed 't is an excellent method to prevent his mistake who hath the sole power to approve But we find by St. Chrysostom that in his time these Accusations were too many and proceeded from prejudice rather than honest zeal Go saith he and behold the publick Festivals where according to Law they usually elect Ecclesiastical Governors and you shall see a Priest loaded with as many faults as there are numbers of people to be governed so that they who have Power to give the honour are also divided into many parties and the Assembly of the Clergy scarce can agree with one another or the Candidate (q) Chrysost de sacerd lib. 3. Tom. 6. Edit Sav. p. 23. To correct this one of the ancient Apostolical Canons decrees that nothing but proving the Accusation can stop a Man from being ordained (r) Can. Apostol 61. Bev. T. 1. p. 40. Zonaras in loc for as Julian the Emperor said well if to accuse be sufficient who can be innocent (s) Si accusasse sufficiat quis erit innocens Martin in vita coram oper And further least any out of evil will or ill principles should be prompted to invent false stories of the Clergy especially the higher Order A general Council and other Synod did forbid Hereticks and those under censure or excommunicate Persons to be admitted to accuse and the like was ordered as to Schismaticks (t) Concil Gen. 2. ap Const can 6. Bev. T. 1. p. 93. Concil Chalc. can 21. Apost can 75. Cypr. ep 42. 55. because it might justly be presumed that such as were Enemies to the Church were moved by malice or revenge to bring in false accusations But if the accuser be a credible Person then the Candidate must clear himself before he can be admitted to holy Orders Which is so great a disgrace loss and injury to the Party accused that he who charges a Man in these circumstances had need be very sure he can prove the Crime so that of old it was determined the accuser should be bound in an Obligation to pay or suffer an equivalent to the damages of the accused if he did not make good his charge (u) Nam inscriptio primo semper fiat ut talionem calumniator recipiat Damas Ep. 4. ad Steph. cap. 7. ita Concil Constant can 6 ut supra which is so very rational that it is decreed both in the Civil and Canon Law in all other cases (w) Leg. Honor. Theod. LL. 10. c. de calumn Gratian decret par 2. caus 2. qu. 3. cap. 3. and there is as good grounds for it in this case as in any other because it takes away both a Mans Lively-hood and also his good Name But if no such Obligation be required by our Church yet Men should do as they would be done by none would have their little faults aggravated nor suspected crimes published and solemnly averred and since more or less all are faulty the consideration of our own frailty should make us not very forward to accuse others to which end some ancient Ordinals when they invite the people to declare pray them to be mindful of their own Condition (x) Cum fiduciâ exeat dicat veruntamen memor sit conditionis suae Codex Corbei apud Morin p. 272. ita Pontif. Rom. p. 31. 40. since they also may fall or as some Books have it mindful of their own Communion (y) Communionis suae Morin ibid. p. 267. 284. viz. that he is a Brother who is thus charged by them whose faults if they be not mischievous and notorious Charity obliges those of the same Communion to excuse and cover Yet after all if the people know any great crimes of which these Candidates are guilty it is much better to declare them now when by such a discovery they may keep ill Men out than to accuse them and divulge their faults afterwards when the accusation tends only to the dishonour of Religion and the hindring the success of their Ministery and it will be supposed to proceed rather from malice than a zeal for Gods glory or love to the Church unless the complaint be made in private to their Superiors who have power to reform these Offenders Finally if any of these Candidates know any great Enormities they have committed though no Man accuse them yet God and their own Consciences know they are unworthy of so high and holy a Calling and will be a blemish to it whenever they are discovered So that without a long Repentance and such a change of Heart and Manners as may secure them from relapsing I must advise these Persons not to presume to offer themselves for if the Bishop do not God in whose place he stands will punish this presumption And I know some Conscientious Persons yet alive who were otherways extraordinarily qualified for holy Orders that meerly by reflecting on some of their too common juvenile extravagancies durst not take the Ministry upon them but applied themselves to Callings less grateful to them §. 7. Rubr. iv Then the Bishop commending such as shall be found meet to be ordered to the Prayers of the Congregation shall with the Clergy and People present sing or say the Litany c. If there be no Objection the Office proceeds and first the Bishop commends those who are found fit to the Prayers of the People and if any Priests are ordained that being the more weighty Office a space is allowed for the Congregations private Devotions for some of them may be Friends or Relations to the Candidate or be such as are to be under their charge and then they will desire time to put up particular requests for them for which this vacant time gives them an opportunity but even they who have no such special ties are obliged as Christians and Members of that Church wherein these Men are to officiate to pray heartily that its Clergy may be rightly chosen and replenished with grace since that is a common blessing to all good Christians in every part of the Nation The ancient Western Offices referring to the peoples crying Worthy Worthy do immediately order them all to joyn in their Prayers to God as they have done in their testimony of these Men saying let your common prayer follow your common consent (z) Commune votum Communis prosequatur Oratio c. Ver. Ordin ap Morin p. 263. Liturg. Gallic ap Mabillon lib. 3. p. 305. Pontif Rom. p. 32. and as now the whole Congregation hath at least by their silence consented to their admission So they are concern'd for the general good earnestly to pray for them 'T is a
them Then saith he to his Disciples who were not yet ordained to assist him in preaching the Gospel You see how desirous these People are of Knowledge how ripe for Instruction (k) Sat temporis ad messem naturalem Spiritualis autem jam alba parata Aug. ex eo Lyra in Johan iv 35. yet none take care of them The Harvest and success of good Preachers unto willing minds truly is like to be very plenteous many are prepared to hear and be converted But the Labourers who should gather them into the true Church as into the Granary of God are few None but John Baptist and my self having yet taken any pains this way Ver. 38. But 't is evident there wants more assistance Now you know the Master always appoints his own Workmen Pray ye therefore most earnestly before I ordain you to God who is the Lord of the Harvest whose own this People are who sowed these good desires in their hearts and who only can send such as may help them to grow to maturity beg I say of him that he will commissionate and send forth many more diligent faithful and able Labourers into his Harvest to fit his People by grace for his Kingdom of Glory 'T is God must qualifie Ministers for this Great Work and therefore I direct you thus to pray before your Ordination See Chap. x. 1. Of the Second Gospel St. John x. ver 1 16. §. 2. For variety here is another Portion of St. John's Gospel being our Saviour's own accurate description of the Duty of a good Shepherd and the Faults of a bad one I find it was anciently appointed to be read at the Consecration of a Bishop (l) Vid. Lectionar in Pamel Liturg. Tom. 2. p. 61. Et Mabil Litur Gallic l. 2. p. 165. But 't is also equally proper for the Ordination of a Presbyter and therefore our Reformers placed it here (m) See Spar. Coll. p. 165. And because it is useful as a constant Monitor to all that are in Holy Orders therefore the Gallican Offices direct it to be read in natale Episcopi on the day of a Bishop's Consecration every year And the principal of the two ancient Synods yearly kept up still in the North is fixed upon that Week when this Gospel is read I am the good Shepherd The Analysis of St. John x. ver 1 16. This Gospel consists of Three Parts 1st A Parable concerning 1. The Entrance and Design of a Bad Shepherd Ver. 1. 2. A Good Shepherd 1. His right way of Entring Ver. 2. 2. His being accepted by the Flock Ver. 3. 3. His care of them and their love to him Ver. 4. 4 Their aversation to Strangers Ver. 5. 2ly The occasion of explaining it viz. their not understanding it Ver. 6. 3ly The explication it self wherein 1. Jesus is asserted to be the right Shepherd Ver. 7. 2. And proved to be so by 1. Comparing him with others Ver. 8. 2. The Happiness of those under his care Ver. 9. 3. The blessed Design of his coming Ver. 10. 4. The Danger he keeps his Flock from Ver. 11. 5. The Mischiefs others expose them to Ver. 12 13. 6. His Love to the Flock already gathered Ver. 14 15. 7. His Resolution to call in others that as yet were wandring Ver. 16. The Paraphrase of this Gospel ST John x. ver 1. I have been telling you that the Scribes and Pharisees pretended to know much (n) John ix 39 40 41. and to be the only illuminated Teachers of this People who are Gods Flock But verily verily with great truth and earnestness I must deny it for I say unto you if you saw a Man creeping by some secret way into a Sheepfold you would not take him for the true Shepherd for He that entreth not by the Door that is by God's Commission into the Sheepfold with a lawful call to undertake this charge But climbeth up some other way and out of Ambition or Avarice takes up this Employment the same is either a Thief who comes secretly (o) Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fur qui occultè Latro qui manifestè spoliat innocentes Voss Etymolog to seduce some of the Sheep as false Teachers and Hereticks use to do Or a violent Man and a Robber who comes like these Scribes and Pharisees by Force and Persecution to drive the whole Flock together out from that Fold into which God hath begun to gather them Ver. 2. These therefore are not the true Pastors But he that entereth in by the Door that is comes to this Office by no indirect means nor on any evil design but by a Commission from God he is the true Shepherd of the Sheep and you ought to own them as such who can prove their Mission both by Scripture and by Miracles Ver. 3. To such an one agree all the marks of a good Shepherd for to him the Porter that is in ordinary times the Bishop or Ruler of a setled Church gives admittance but in extraordinary times as these are the Spirit (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil gives allowance to and openeth to him the meaning of the Scriptures by Inspiration and the Sheep find his explaining of them so clear and so convincing that they hear his voice that is believe and obey his Doctrines And in requital of this the good Shepherd takes such peculiar notice of every one of them that he knows them particularly and he called his own Sheep each by name (q) Nomina plurimis sine nomenclatore reddidit de Adrian Spartian in Vit. p. 90. ita alij de Julio Caesare as an Evidence that the Lord knoweth which are his (r) 2 Tim. ii 19. And according to the Custom of the Eastern World where the Shepherds went before and led their Flock and did not follow and drive them as among us So this good Shepherd goeth before his Sheep by his Example (s) Psal lxxvii 20. Quid faciunt oves quocunque pastor eos ducit sequuntur eum Midras in loc §. 23. caleth them after him by his word and leadeth them out into the green and wholesome Pastures of Truth and Holiness not into the barren precipices of Error and Impiety Ver. 4. 'T is easie to discover the true Shepherd for when he putteth forth his own Sheep to feed in the green Pastures of Gods word besides the Waters of comfort (t) Psal xxiii 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas dial 2. contr Maced Cibus aeternus non est alius nisi verbum Dei Caes Arel Hom. 20. he goeth before them and practiseth that which he preacheth which makes the Sheep follow him by imitating his Example and obeying his Precepts for they know his Voice and find it very agreeable to the will of God and so think they are bound in gratitude to him for sending them such a Pastor to follow him Ver. 5. But as for those Pastors who maintain Errors in Opinion and allow Practices contrary
who will have their Priests to be Sacrificers still and pretend they are daily to offer up Christs Body and Blood as a Propitiatory Sacrifice for the Sins of quick and dead Yea they have now put this into the Solemn words by which they make a Priest and say Take thou power to offer a Sacrifice to God and celebrate Masses as well for the Quick as the Dead (z) Pontif. Roman in Ordin Presb. p. 50. and by vertue of this power of offering propitiatory Sacrifices Bellarmine affirms Priests may be called Mediators (a) Bellarm. de miss l. 1. c. 17. p. 1014. So that Chemnitius doth not misrepresent them in saying (b) Chemnit examen Decret Trident. par 2. p. 260. They feign the Priesthood is necessary that the Church may have Advocates to plead her Cause before Christ the supreme Judge and by offering a Sacrifice to appease the Fathers wrath and procure propitiation for the Church Now this Opinion is but late and new as appears by all their own old rituals which have no such Form in the consecration of a Priest (c) Vid. Mabill Lit. Gallic p. 307. Morin de Ordin Lat. p. 264 c. and consequently they are not essential to the being of this Order because then they who of old were ordained without these words would be no Priests But besides the innovation the Doctrine on which this Form is grounded is a blasphemous derogation to the one only and all-sufficient Sacrifice of Christ upon the Cross and an utter perverting of the nature and end of that Holy Sacrament which the Scripture never calls a propitiatory Sacrifice but a commemoration of that Sacrifice and only a Sacrifice of praise in remembrance of that which Christ once offered Wherefore it was necessary our Pious Reformers should put into our Office an antidote against this Poison and teach our Priests that they are not appointed to add any thing to perfect the work of Mans redemption which Jesus alone Finished nor are they now constituted to Sacrifice an Expiatory oblation to God but to teach and convert Sinners among Men Christ by his death hath reconciled God to them so far that he is willing to pardon them upon their Repentance and Ministers are now to bring them to Repentance and so reconcile God to them This was the only design of our Saviour when after his ascension He sent abroad into the World Apostles Prophets Evangelists Doctors and Pastors viz. To go and teach all Nations c. and to gather a great Flock in all parts of the Earth who by their Devotions and Holy lives might set forth the eternal praise of his Holy name And thus we here commemorate the Author and the end of these Ministerial Offices But withal we remember also the success of these first Preachers by whose Labours out of the unbelieving Jews and Gentiles very many millions of Converts were made in a few years yet the Collect notes it was Christ who by these holy instruments did gather this great Flock together for nothing less than a Divine power could work so great a Wonder It had been impossible without the miraculous assistance of Jesus and his Spirit that a few poor despicable Men without human Learning or any force should in so short a space have triumphed over the obstinacy and malice of the Jews who had crucified their Saviour and over the power and inveterate prejudices of the Gentiles who worshipped Stocks and Stones their fellow creatures in Heaven and Earth yea Devils and evil Spirits Yet innumerable multitudes of these were brought over to believe Doctrines far above the reach of human Reason as well as contrary to all their former Notions and persuaded to practise Rules of strict Holiness directly opposite to their old vicious habits and worldly interest So that within an Age or two The Apologist openly tells the Emperor that though Christianity was lately set up it had already filled their Cities Provinces and all eminent places of the Empire even the Palace the Senate and Pleading places leaving only the Temples for the Heathens (d) Hesterni sumus vestra omnia implevimus urbes insulas castella palatium senatum forum sola vobis templa relinquimus Tertul. Apol. cap. 37. p. 30. And the next Century was blessed with the Conversion of the Emperors themselves and the extirpation of Judaism and Idolatry out of these parts of the World 'T is true the Apostles and their glorious Successors planted this Faith by their Doctrine their good Example and their Miracles and watred it with their Blood but God alone gave this wonderful encrease (e) 1 Corinth iii. 6. Now there are two Reasons why we remember this here First More remotely to encourage our new Pastors to hope for the Divine assistance since they are appointed by the same God to succeed in the same Employment Secondly To engage us to render most hearty thanks to the Lord for these great benefits flowing from his eternal goodness that is for sending such useful orders of Men into the World to save so many millions of Souls and for laying so strong a foundation for his Church at first that the saving knowledge of his Holy Gospel hath continued throughout all Ages and spred over all Nations so that we whose Ancestors sat in the shadow of Death we who live in the last of times and a remote Angle of the World have this saving light clearly shining among us And here to heighten our gratitude and tune our praises to the highest key we also fitly remember this present instance of God's goodness in calling these that are now to be ordained to that same Office and Ministry which he first appointed for the Salvation of Mankind This shews he takes the same care of and has as much love for our Souls as for the Souls of our Forefathers He knows our Christian Priests also must be many because they are not suffered to continue by reason of Death (f) Hebr. vii 23. The individuals are mortal and so a succession is necessary (g) Deus qui provides mortalibus successione Orat in Ordin Presb. Clem. constit l. 8. c. 24. it is certain the particular Priests must die but by this constant supplying all the vacancies the Priesthood becomes immortal (h) Principes mortales Rempublicam aeternam esse Tacit. Annal. l. 3. cap. 6. pag. 301. Our dearest Lord promised his Disciples when he gave them their Ministerial Commission that he would be with them always even to the end of the World (i) Matth. xxviii ult He knew they could not live so long and therefore the promise is to all their Successors (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in loc to the Office rather than the Persons For so long as there are Souls to be saved as there will always be to the worlds end so long our most gracious Lord hath taken care there shall be proper orders of Men to save them for which