that in the very forefront I light on is Aarons Frontlet in the Text. Thou shalt make a plate of pure gold and grave upon it like the ingraving of a signet sanctitas Jehovae or sanctum Domino Holiness to the Lord. For the literal sense as meant of Aaron I find no difficulty some would who doubt whether both words were ingraven on this golden plate or the word Jehova only But P. Fagius rightly concludes for both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holiness to the Lord both ingraven to let Aaron know what God was and what he should be especially in his holy Ministrations God was holy and he would have him so especially when he came before him For the mystical signification as applied to Christ the High-Priest 1 Pet. 1. 19. John 1. 29. of our profession it agrees fully That spotless Lamb took away the sins of the world who had none of his own so full of holiness he that on his very fore-head all might have read this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holiness to the Lord. For such an High-Priest it became us to have who was holy and harmless and separate from sinners Hebr. 7. 26. And therefore passing by both these the moral application of it especially to Ministers and partly to all Christians will be the subject of my present discourse Which that it may be more orderly give me leave in this Aarons Frontlet out of this and the adjacent verses to observe and handle these particulars 1. Quid what 's expressed and required and that 's Holiness 2. Vbi where it 's to be sought and seen on his very forehead and the forefront of his miter vers 37 38. 3. Quomodo how ingraven there with the ingraving of a signet 4. The Finis cui to whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all this to the Lord. 5. The Finis cujus for what cause that the peoples holy gifts might be accepted and the iniquity of them pardoned vers 38. And of these now briefly 1. The thing here ingraven on the Priest in the Law and required of the Preacher of the Gospel is especially and above all Holiness Not outward riches and greatness they to us but like wings A Sanctus Valerius in the Church of God is a better man than a Valerius Maximus to the Ostrich which she cannot fly with but only flutter and get the faster away By these we only get to outgo other men but by themselves they do not help us to fly up to heaven our selves or to carry others along with us No nor so much inward gifts of Learning and such like abilities though such polishing necessary to the Priest yet it 's not it but Holiness that 's here ingraven in his Crown Knowledge without Grace Learning in the head without Holiness in the forehead is but like a precious stone in a Toad's head or like flowers stuck about a dead body which will not fully keep it from smelling the less half by much of a Minister's accomplishment And therefore they that have it only at best are but like a ship ballasted only on one side that thereby sinks the sooner Or like David's messengers their 2 Sam. 10. priestly garment which should be talaris is cut off by the middle to their greater shame And yet well were it if many were not seen daily go so half naked and yet not ashamed of it The Mathematicians observe that a man that compasseth the earth his head goeth many thousand miles more than his feet but in ascent to heaven the feet would have the greater journey I so it is whilst we rather go about to compass the earth than to get up to heaven our heads outgo our feet our knowledge our practice but yet in the Church of God although there be sixty Queens and eighty Concubines and Virgins without number yet his Love and Dove is his undefiled one and she is but one Cant. 6. 8. And therefore I envy you not your sixty-Queens and eighty Concubines and Virgins without number your numerous numberless perfections of Arts and Tongues had you skill in as many Languages as ever Mithridates could speak or in as many Authors as Ptolomy's library could hold had you the life and strength of Paul or the eloquence of Apollo's preaching had you Chrysostom's tongue or Austin's pen had you all the perfections that could be named or thought of I should not be like profane Porphyrie who accounted it pity that such an accomplished man as Paul was should be cast away upon our Religion nor like profane parents in our days that think much to offer to the Lord a male any that have strength of body or mind but the halt and the blind the impotent of body and Mal. 1. it may be more in mind Cripples and blocks whom they know not what else to do with are they which they think fittest to bestow on the Ministry but cursed deceivers at length learn not to envy God your choisest jewels for the ornament of his Sanctuary for can they be better bestowed Much less brethren and Gospel-Bezaleels do I envy you your rarest endowments and perfections if you will please but with him to employ them in the helping up of Gods Sanctuary I envy you not all your such like Queens and Concubines and Virgins only upon this double condition first that you commit not folly with them and still that your undefiled one be your love and dove that whatever other engravings you have otherwhere about you yet that holiness be as here engraven on your crown on your heart and fore-head ingraven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holiness to the Lord. Holiness But what is that In general a sequestring and setting either person or thing apart for God whether from common or profane use and in both respects be we holy that bear the vessels of the Lord Isa 52. 11. 1. We Ministers should be holy as separated to the Lord from worldly employments not as though I approved the slow-bellied Romish Monkery of our dayes or yet condemned the Monks of old for having honest callings to be employed in or least of all found fault with St. Paul for tent-making Acts 18. 3. and Working with his own hands 1 Cor. 4. 12. Idleness is unlawful in all And Pauls particular case to avoid scandal made his course in that kind both holy and commendable But yet this notwithstanding this first part of holiness required calls for 1. a sequestration from such homely and sordid imployments as will make our selves and Ministry contemptible St. Jerom saith that sacerdos in foro is as bad an eye-sore as Mercator in Templo both to be whipt out A Minister and a Market-man are not unisons It 's not spade or mattock but the sword of the spirit that must be seen in our hands which is that we should both work and fight with It had been shameful if true that which Litprandus avoucheth of the Bishops Apud Baron Anno 968. Num. 11. c. of
Greece in his time Ipsi Agasones Caupones c. that they were their own market-men and serving-men yea and stable-grooms too that they were hucksters and kept Taverns and Victualling houses But the basenesse was in the base slanderer and not in the Grecian Bishop which other Historians of those times shew Curopalates was far from such sordidnesse But should such soyl stick to any Ministers now adayes should it be out of necessity and want I pity them but if from degenerous covetousness I loath it and so doth God too I wish I confess that the former cause too often held not for whereas the Scripture speaks of giving to Ministers Prov. 3. 9. the vulgar renders it da pauperibus and not much amiss for the Priest and the poor man go often in the same clothes It might indeed have been a lesson which those learned Clericks in former times had taken out In Ecclesiâ omnis immensitas est mensura Anton Rosell part 1. Monarch Cap. 70. as one of their Lawyers complaines But sure if Wickliff were now alive he would not have much cause in many places to complain of the Church now as he did then that Cumulantur temporalia usque ad putredinem All Church-men's livings are not like his Lutterworth If God were not the tribe of Levi's inheritance the Priesthood to many an one would be but a poor one He had need look to be honest for simoniacal Patrons injurious Impropriatours sacrilegious Minister-Conseners will take a course to keep him poor and if sordid too now cursed be they of the Lord in so making him base and his Ministry contemptible in defiling this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aarons miter is called Exod. 29. 6. his holy crown by casting it to the ground and burying it in the earth But if he himself so fall a digging as to bury his talent there now an evil servant is he and an heavier account will he one day without repentance have to make for it which yet I wish too many now adayes were not liable to I have sometimes thought how it comes to pass that so many Mechanicks amongst us prove Ministers and methinks I hear them return answer that they therein do but agere de repetundis according to lex talionis it is to cry quit because so many Ministers incroach on their occupations and prove Mechanicks that so as it were according to the schooles doctrine in another point so many men may be brought in to fill up the number of collapsed Angels but both are blemishes to the Church and well were it if some aqua fortis did eat out such moles from off the face of it for on Aarons forehead is Holiness to the Lord which should sever as common men from such an holy calling so those of such an holy calling from such common employment 1. First if mean and sordid 2. Though more ingenuous and liberal so far as it cometh to the Apostle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. so far as to intangle him in the world to hinder him in his holy function 2 Tim. 2. 4. And here I wish our Church were noâ— sometimes sick of Physick-divines and Gospel-Lawyers that handle the Code more than the Bible and study the Statutes of the kingdom more than the ten Commandments or at least make account that a Photius his Nomo-canon makes the best medly Not that I condemn all Ministers intermedling if called to it in secular occasions if not to the blemish of the men or hindring of their Ministry That it should be unlawful for a Clergy-man to enter into a Prince's Court was a Canon of the second Roman Synod's making as foolish as the Synod it self was forged Crakanthrop's defence of Constantin pag. 11 12. With God's leave and blessing let them be for the Common-wealth's advantage if it be not with the Church's hindrance But in case they should clash let all Church-men look first to the Church whilst others look to the Senate-house yea and let me add to the Church in the country that I have a charge of rather than the Colledge in the University that I would live idlely in unless I would be like elementary fire that shineth not in its own place or like Jonah who when sent by God to preach at Niniveh flieth to Tarshish which out of Strabo appears to have been an University to be a student or to it as an Emporium to See Doctor Raiâ—old his Sermons upon Obaâ—iah See Doctor Albot on Jonah cap. 1. play as some think the merchant Sure both wayes he made a bad voyage of it which should make us steer aright by shaping our course point-blank on Christ's and his Church's service and instead of Castor and Pollux Acts 28. 11. let these two words be the sign of our ship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holiness to the Lord in this kind of separation from ordinary employments 2. But much more from sinful defilements Thus 2 Chron. 35. 3. Josiah's Levits were not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy as well as learned such as did live as well as they preached and whilst now adayes some affect one method of preaching and others another sure I am Ezra followed the best cap. 7. 10. he first prepares his heart to seek the Law and then to do it and not till then to teach it just as Paul that matchless pattern for preachers that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard of his divine contemplations and for his holy life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. Chrysostom calls him you shall observe that he proves his own fidelity from his doctrines truth 2 Cor. 1. 17 18. there was not in him and his promises yea and nay because the word and promises of God which he preached were not yea and nay as though he had said my practice is honest and true because my doctrine is truth a good argument in a holy Paul's mouth but would not many a plain country man's logick say it were a non sequitur in many of ours but sure it should follow Ministers holy doctrine and life should follow and prove and strengthen each other mutually Not a blemish admitted in a Priest of the old Testament and Paul's description excepts against the least blot of a Bishop in the new The Priest was to view and to be amongst Lepers then but was not wont to be infected with their Leprosie It is our calling to be dealing with sinners but should be our care not to be defiled with their sins If our feet be beautiful Rom. 10. 15. sure clean wayes become them If we do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 2. 14. as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2. 15. we shall go but halting before the flock And here as Paul transferred all in a figure to himself and Apollos 1 Cor. 4. 6. so will you please to give me leave to speak a little to my self nor will it be time ill spent
of the Gospel the Honour of their Persons the Crown of their Ministry through which as mean as they seemed yet they were the very Glory of Christ This Plate with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 8. 23. Holiness to the Lord on the Priests Fore-head is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Crown which adds Majesty to Himself and Ministry As on the contrary unholy and unworthy defilements dishonour this holy Crown and cast it to the Ground When Ephraim speaks trembling he exalts himself in Israel but when he offends in Baal he dies Hos 13. 1. The like may I say of a Minister let him but hold up his Holiness and then he will be sure to exalt himself in the true Israel of God and even to others in his Ministry he may speak trembling But offend in Baal once in sin especially if foul and that made a Lord and Idol of as Baal was all that and then he dies for it and if he died only less weeping would serve for that Funeral But alack the power and lustre of his Ministry often dieth with him yea and too often is buried before him Yea so Holy is God and so jealous of the purity of his Ministers and ordinances that Repentance which as it were annihilates sin in others scarce wipes off former foul sins so far as to leave the Man fit for the Ministry Thus the false Prophet's scars stick by him long Zech. 13. 6. And Levites once Idolatrous prove after irregular Ezek. Calvin in loc 44. 10 11 12 13. Caeteris quidem non imputatur quales fuerunt antequam sacro lavacro renascerentur as he in St. Austins life Erasmus It s not imputed to others what they were before Baptism but of a Bishop Paul requires that he should have a good Report of 1 Tim. 3. 7. them that are without And it was a part of St. Austin's commendation in the same Author that Talis erat quum ipse foris esset ut ab his qui intus erant vir bonus haberi posset in suo quidem genere A foul stain may not wholly make the Stuff unfit for ordinary use but it will from its being ever fit for the Priest's Ephod A sometimes-scandalous sinner may prove an eminent * Courtesans may be good enough to prove their penitenti convertite See Hist Counc of Trent p. 808. Christian but it 's a question whether such an one may in ordinary course though converted be fit to be chosen for a Minister And therefore in all these respects on the Priests forehead let there be Holiness to the Lord. And thus I have dispatched the first particular Quid what is expressed and required it 's Holiness 2. The second is Vbi where this Holiness is to be sought and found And that 's said to be on the forefront of his Miter ver 37. and on his Forehead ver 38. That is 1. In his outward holy Ministrations if without Superstition And 2. In his outward ordinary Carriage and Behaviour if without Affectation Besides the inward seal and stamp upon the Heart the outward badg and impress even on the Fore-head must be Holiness to the Lord. 1. In his holy outward Administrations Thus the Priests had a Laver to wash in when they went into the Tabernacle that they died not Exod. 30. 18 19 20. It was death to come to the Altar if they did not first go to the Laver of the Blood of Christ to have themselves and services cleansed so unless they came in an outward cleansing Yes you will say but that was Legal and therefore abolished Yes but so as to hold out an Evangelical not only inward but also outward Holiness in our Sacrifices and Services Which as they are more Spiritual and therefore away with the Papists theatrical mimical Mass and that other Mass of their superstitious idolatrous services and Ceremonies as numerous and as carnal and by them made as mystical as ever were Jewish ordinances as Durand's unreasonable Rationale manifests So it 's pity they should be looked at as less Holy or used with less inward intention or outward holy reverence and comliness And therefore in the description of the Church of the Gospel it is forbidden the Evangelical Levite in his ministration to wear Woollen or to gird himself with any thing that causeh sweat Ezek. 44. 17 18. Not as though a Minister's Coat must needs be like John Baptist's of Camels hair and not of Wooll nor that it were unlawful for him to sweat at his work But to hold out not only inward but also outward purity and holiness that his Ministring Gâ—stures Garments Actions should be though not Mystically or Sacramentally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy as the Ceremonies of the Law were but ours as the Reverend Prelates of our Church determine are not yet at least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is every way in a reverend and comely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 becoming the Holiness of God's Presence and Ordinance Holiness becomes thy House for ever Psal 93. 5. And if for ever then even since Jerusalem's Temple hath been down God hath not been without his House though not such an one as that was and wherever it be Holiness doth and will become it for ever For this purpose it was that in Jerusalem of old the Dung-gate was removed from the Temple as far as could be as Junius hath well observed upon Nehe. 2. 13. I grant a great difference between that Temple and ours yet not so great but that this will I conceive be a good consequence If the Jewish Temple must not be near the Dung-gate then sure it 's no reason that Christian Temples should be made Dung-hills unbecoming the Presence of God and his People Ours at last begins to be Repaired which I have often both in publick and private desired but now I further wish that the Poor do not pay dear for it God would have his Sacrifices brought but not his Altar through the Sacrificer's oppression covered with the tears of the Poor Mal. 2. 13. I desire that the Church may be repaired But I should be sorry to see the Tears of the Poor tempering the Morter of it or Moses to save his purse hindring Aaron in his holy Ministrations on his Fore-head to have engraven Holiness to the Lord. 2. And on the Forehead too in regard of his outward holy behaviour and carriage If in better Times Holiness should be on the Souldier's Horse-bridles Zec. 14. 20. then in the very worst at least on Aaron's Forehead there should be Holiness to the Lord. If a comely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be required in the outward behaviour of all Christians much more a reverend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ministers carriages Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vigilant Sober of good Behaviour with all Gravity 1 Tim. 3. 2 4. cometh up to this holy amiable Gravity in a Minister which may either win Love or
command Reverence Thus our Saviour's Sweetness allured and John Baptist's Gravity made even an Herod fear A Minister's care should be to have a fit mixture of both that others frowardness may be sweetned by his amiableness and yet that the least wantonness might blush under such a Christian Cato's eye It was his advice Vt plebeculae aspectum fugiat vel coram plebe se tanquam mysterium adhibeat He would have him either not seen or at least that seen in him by the worst which may either win them or awe them One required such a Sagacity in a Minister that Mr. Marbury should make him pick an use out of his hearers Forehead but I should think such Sanctity even in outward carriage were more necessary that the beholder might read a Lecture of Holiness in his Forehead In a word this requireth and implieth such an holy Boldness as not to be ashamed of an holy Way but therein to have a Forehead as long as Holiness is engraven on it As also a greater forwardness both with word and presence to check sin in whom they see it more than others may as having besides a common Christian's boldness and zeal the advantage of a Minister's Calling to bear them out in it And therefore to conclude this It 's for others to stand aloft with Adultery Drunkenness Blasphemy pinned on their Fore-heads not for those that in these places as the Prophets of old 2 Chron. 24. 20. stand above God's People Let Drunkenness be read in other Men's misfigured Copper-faces but Aaron's Frontlet must be a plate of Gold with this ingravure Holiness to the Lord. 3. There but Ingraven there like the graving of a Signet This is the third particular which signifieth not only the Clearness Scriptura â—â—ara distincta ver 27. of the Character so the Chaldee but also the depth of the Sculpture And this for two Causes 1. To sink deep against Hypocrisie 2. To last long against Apostacy 1. Ingraven to sink deep through the Fore-head into the Head yea and Heart too The Holiness which a Minister must express must not be a bare out-side Fore-head-paint of Pharisaical Mat. â—3 hypocrisie or Friar-like humility or Pope's holiness forsooth For so indeed Rome's high Priest when in his Pontificalibus would have that title like another Aaron on his Fore-head Holiness to the Lord. But St. John unmasks the Whore and sheweth you her true Frontlet Revel 17. 5. On her Fore-head was a Name written Mystery if Holiness yet in a Mystery but in plain terms as followeth Babylon the great the Mother of Harlots and abominations of the Earth But not so with the genuine Sons of Aaron His Garments were not only of Embroidered which hath only a fair outside but also of cunning work of which they say that both sides were alike Holiness on the Fore-head but so ingraven that it may reach even that which is within nay it should begin there first and look out only in outward holy demeanour Thus ingraven to sink deep against Hypocrisie 2. And again Ingraven to last long to be always on his Forehead ver 38. against Apostacy Paint is soon rubbed off but Ingravure is longer in wearing out though it were longer and it may be brake some Tools in getting in Over-hasty precocity in this kind hath ever been dangerous to the Church soon ripe soon rotten Some Preachers have been Christian Hermogenes's Men when Children but Children ever after Some so hasty that they cannot stay the time of Engraving and Polishing A little Painting or washing over with the Name rather than the Learning of a year or two's-continuance in the University fits too many for the Country which would have been too deep they think if they had stayed longer like the plain Country-man that carried his Son to Melancthon to have him made a preacher but if he might not carry him back again with him a day or two after fully accomplished he could not stay longer tuning of the instrument But what comes of it too often discords in the Church of Christ Ordinarily it comes to this that either they make wash-way of preaching and so their sermons are as shallow as themselves or else at first get on some Saul's armour â—â—n another's borrowed paines which after such levis armaturae miliâ—â—s cannot go in winding up the string to so high a peg as iâ— cracks â—â—e long as not long since somewhere sad experienâ—e hath testified To prevent this Paul puts by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Novice from holy orders 1 Tim. 3. 6. as for other things so for profâ—ssion and grace especially Not that I dare with them Micah 2. 7. straitâ—â— Gods spirit or hinder him to breath when and where he pleaseth and sometimes to ripen some exâ—raordinarily but only I add that every one is not a Cyprian in whom tritura sementâ—m praevênit vindemia palmitem poma radicem as Pontius his Dâ—acon speaks of him in his life for he adds ille fuit primus puto solus exemplo plus fide posse quam tempore promovere Sure I am it 's via tuta to stay a graving time for learning and godliness and not to content our selves with a paint of either The one will last long whilst the other ere long will wear off Time hath seen some hot-spurs run out of breath and the world hath shewn whom preferments have choaked and taken off It hath been no wonder to hear of the Vine and Olive-tree when once they come to bear rule over other trees to lose their former fatness and sweetness but the more to blame they who when they have better helps and tools less work is done or less exactly Good ingraving at first would help all this and when God's Law is within Christs heart Psal 40. 8. it was such a lasting deep fountain there as made him grow upon his work and as Divines have Cartwr Horm in Luke 19. 47. observed out of the course of the Gospel to have been more frequent in preaching toward the end of his Ministry and well he might he being that stone of which God said Zech. 3. 9. Behold I will engrave the engraving thereof On our blessed High-priest's forehead was thus deeply ingraven Holinesse to the Lord. Thus in these three particulars we have seen that holinesse must be graven on Aaron's forehead 4. But the fourth must needs be added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holiness and thus ingraven but to the Lord and his glory not seeming holiness for my profit like a Jesuitical holinesse â—n excellent pageant out of which they suck no small advantage Nor for my credit like Pelagius who they say was a strict seeming-holy Pelagii viri ut audio sancti non parvo profectu Christiani Augustin 3. de peccat merit remiss 1. istum sicut eum quinoverunt loquuntm bonum ac praedicandum virum Ibid. cap. 3. Alexander de Alex. lib. 6. cap. 6. man to give the better credit
to his Doctrine and Heresie Such are but rightly called Idol-shepherds that do nothing but only as Idols serve to be adored or if active but like him that sobrius accessit ad evertendam Rempub. But such unfaithful stewards must one day give an account of their stewardship who will share stakes with their Lord set down fifty for their Lord and fifty for themselves or if an hundred if their Lord hath eighty he is well but at least they will have twenty Luke 16. 6 7. Nay but let God have all let our mouths ever say non nobis Domine non nobis yea let Aaron's forehead ever say sanctitas Jehovah holiness to the Lord. Like as the Roman Conquerors in their triumphs were wont to go up to the Capitol and there to offer up their triumphant Crowns and Garlands to Jupiter Capitolinus Even so we Presbyters with those twenty four Rev. 4. 10 11. should take off our crowns from off our own heads and cast them before the throne at Christs feet saying Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created which place C. à lapide upon it fitly parallels with my Text for whilst an humble Minister of Christ freely and heartily acknowledgeth and saith my Ministerial dignity and sanctity my holy doctrine life and fruit of both all is from thee and all must be to thee and therefore I throw down my crown at thy feet and say thou art worthy c. It is all one with Aaron to come forth with this ingraven clearly on his forehead Sanctitas Jehovae holiness to the Lord. So we have the finis cui 5. The last particular is the finis cujus gratiâ and that is the peoples benefit vers 38. Holiness must be on Aaron's forehead that the peoples holy offerings might be accepted and the iniquities of them pardoned for what I have been all this while speaking of Ministers faults and duties it hath not been to discover a Noah's shame that a Cham might laugh not to display the Preacher's blemishes that a profane hearer might point and flear and say I there 's an hole in the Priest's coat But rather out of the high-Priest's frontlet that thou mayest pick or find rather one in thine own Holiness in the Priests forehead saith that there is unholiness in the peoples very best sacrifice Christ our Priest had need be the Lamb without spot to expiate the blemishes of our best duties and his servants the Ministers need proportionably be the more holy in heart and forehead that they may lift up purer hands for a polluted people as the Levites of old were given to Israel to make atonement for them that there might be no plague among them when they come to the Sanctuary Numb 8. 19. And therefore it should be an Item both to the people that must the Priest be holy then sure they had need be humble for this tells them that they are unholy Joshua's rags were the peoples sins more than his own Zech. 3. 3. See Lapide in locum and Aarons holy crown holds out as what holiness should be in him so what unholinesse is in his people and therefore let them be humble And withall let Aaron and his sons be careful that their holiness may be to the Lord and his praise so for his people and their help not to expiate their sins that 's Christ's but by their holy life to be their better example by their holy doctrine to be their better instruction by their more holy prayers better to prevail with God for pardon of their sins and acceptance of their duties and services And thus ever on Aaron's forehead on the Ministers not only heart but also outward administrations and carriages let not pomp or learning so much as holiness be stamped and ingraven even to sink deep and last long that all may be to the Lord and his praise and for his people and their benefit And now for close as Gregory in the end of his Pastoral once said so I in the end of my Sermon Pulchrum depinxi pastorem pictor fâ—â—us I have endeavoured to present you with a poor portraiture of an holy Minister which I must confess I my self cannot attain to and therefore if any faults have been pointed at I have therein desired either to mark or at least to warn my self rather than any other Not that Ministers faults may not be spoken against for the Prophet Zechary when he comes to speak of a foolish shepherd he puts a Jod Paragogicum to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 11. 15. to express as Brixianus hath observed that if the shepherd be a fool he is a fool of all fools and therefore Bernard is not to be blamed for being so bold and plain with Pope Eugenius himself hîc hîc non parco tibi ut parcat Deus In this matter I 'l not spare thee that God may But yet when I see blessed Constantine in the Counsel of Nice drawing a vail over the Bishops blemishes I would not in this profane scoffing age withdraw the curtain to expose them to a Michal's eye Young Timothy though in place is yet wished not to rebuke an Elder but to intreat him as a Father and the younger men as brethren 1 Tim. 5. 1. And therefore for close Reverend Fathers and Brethren suffer a younger Timothy to do his office even to intreat and beseech all his Seniors as Fathers and his Juniors as Brethren and to charge himself especially that we all of us would labour first to get Holiness into the heart and then to express it so in our outward Ministrations and Carriages that all that look on may see and read in Aaron's Fore-head ingraven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctum Domino Holiness to the Lord. And what remaineth now But that after I have thus besought you all of us now humbly befeech the Lord that He would please to sanctifie his own Name and further his Service by his Servants Holiness Now therefore most Holy Holy Holy Blessed Lord God so fit and furnish we pray thee thine own Tribe with such outward Liberty and Maintenance and Honour but especially with thine own Saving Grace in their hearts that thy Priests may be clothed with Righteousness and that on their very Fore-heads all may read Holiness and that not for themselves and their own advantage but to thee O Lord and thy Glory that even this Holy Crown though we do not debase it by casting it on the Ground unworthily yet we may ever be most willing to cast it at thy Feet humbly and both here on Earth and for ever in Heaven say and sing heartily Thou art worthy O Lord to receive Revel 4. 10 11. Glory and Honour and Power for thou hast Created all things and for thy Pleasure they are and were Created And therefore Blessing and Honour and Glory and Power be unto Him that