or, as it is in the Hebrew, Unction of holiness, Exod. xxxvii. 29. Friendly. What may I apprehend by the laver being made of brafs, as it is faid, Exod. xxxviii. 8. And he made the laver of brass, and the foot of it of brass, of the looking glaffes of the women affembling, which affembled at the door of the congregation? Truth. The laver being made of brais, I apprehend, might denote the ftrength and duration of CHRIST's human nature; and its being made of the looking-glaffes of the women, (as looking-glaffes are to difcern fpots, filth, and blemishes upon the face) might point out the clear view we have of the filth and heinous nature of fin, in the blood of JESUS: For we fee more of the exceeding finfulnefs of fin, in the facrifice of CHRIST, than ever we can by the terrors of the law, or by its condemnation in a state punishment; as we fee in his death fuch a tranfcript of the holiness of JEHOVAH's nature, the inflexibility of his juftice, the purity of his law, that when fin was found upon the Son of GOD by imputation, he would not fpare him, Rom. viii. 32. but delivered him up for us all, Rom. iv. 25. who was delivered for our offences; for, faith the Prophet, it pleafed the Lord to bruife him. Awake, Ofword, against my Shepherd, against the man that is my fellow, faith the Lord of Hofts.

I might here obferve, that the word wash, the Chaldees tranflate, to fanctify, of which the Hebrew Doctors thus write, "It is commanded to fanctify in the water of the laver, and if "one fanctify (that is wash) in any of the veffels (with the "water out of the laver) it is lawful, but not in any profane "veffel: If he fanctify in a veffel of the miniftry without the "court, or in a profane veffel within the court, it is unlawful, "for they fanctify not, but from the laver, and within the "court. He that washes his hands and feet in water, though "it be in a well, there is no fanctification at all, until he wash "in the laver, or water taken therefrom by a veffel of the "fanctuary."

But I find washing is applied to renovation, as in Titus iii. 5. but according to his mercy he faves us, by the washing of regeneration, and the renewing of the Holy Ghoft. As washing with water cleanfes the body from pollution and filth, fo the grace of CHRIST, which is the water of life, cleanfeth the foul from the contamination of fin, fanctifies it, and makes it meet for the service of God, which the laver in the tabernacle may be typical of. But one thing more is remarkable of the laver, that when other things were covered in the tabernacle, Numb. iv. 12. the laver was always uncovered, and left open

to the eyes of the people; which was a lively and beautiful pre figuration of the open and ever-fpringing fountain of free-giace in the blood of JESUS, to which his people may have recourse, as to a fountain flowing, for it is faid to be a fountain set open, Zech. xiii. 1. The word of GOD may be hid, and the ordinances of his houfe wrapped up under a cloud of perfecution, but the laver of CHRIST's blood is always open to the eye of faith, to which a guilty finner may have recourse, and find fweet relief in a diftreffed feason, when pollution overspreads his mind, and defilement covers (as it were) his foul, fo that he is afraid to come to GOD, or go to his house. O let me tell thee here is an antidote of Heaven for thee, balm to heal thee, blood to cleanfe thee, which is of fuch value and importance, that Luther faith, Hic articulus regnat in corde meo: This article reigns in my heart, and adds, upon this the church ftands or falls. Mather, upon this type, faith, "the reason why fo many Profeffors prove hypocrites, and fo die and "perish at laft, is because they reft in a moral way of pro"feffion, they do not live upon CHRIST for righteousness and "life: They avoid fome fins, it may be, and perform fome "duties, but reft there; but there is a neglect of CHRIST, "and a daily washing in his blood, and fo they die before the LORD." And, upon the fame type, Worden thus fpeaks, "Would you have the bleffings that doth attend the ordinances "of God's house, O then look up, yea, get up to the brazen "laver every time you come to the ordinances of GOD; re"member the Priefts, the fons of Aaron, were to wash every "time they meddled with fuch things. Now ye are the fons "of Aaron, the royal priesthood, O labour to come in dropping "wet (to the ordinance) with the blood of CHRIST, and that is "the way to go out dropping wet with the bleffings of GOD."

66

Friendly. Having received fatisfaction, with regard to the tabernacle, the veffels of the fanctuary, the Levites, and the garments of the High Prieft, before we proceed upon the variety of the offerings under the law, I fhould be glad to know in what refpects the High Prieft was typical of CHRIST?

Truth. My dear Friendly, as your defire is confiftent with our intention, I hope it doth not take me altogether unprovided to give a fuccinct answer, which I fhall endeavour to do by fhewing, that the High Prieft was typical of Chrift, as to his feparation, qualification, and employment.

First, I fhall begin with his feparation, (his confecration having been before treated of) mentioned Exod. xxviii. 1. And take thou unto thee Aaron thy brother, and his fans with him, from

the children of Ifrael, that he might minifter unto me in Prift's office. Now, obferve, that the High Priest was den from among their own family, tribe, and lineage; that was near a-kin unto them; which was typical of CHRIST'S paration, and his being chofen of GoD, Pfal. lxxxix. 19. I te exalted one chofen out of the people; which fhews, that CHRIST, as to his human nature, was chosen from among the el of GOD; that he is part of the election of grace, an elder her in the family of Heaven, one of the tribe of Ifrael, Heb. vii. 14. For it is evident that our Lord sprang out of Judah, ・5. The lion of the tribe of Judah, the root of David. This I mention in order to fix, firft, a folid foundation for our e; and, fecondly, to fhew that our hope fhall have its conmation by CHRIST JESUS.

Rev.

V.

Firft, The ground of encouragement of hope, as the High Prieft under the law was near a-kin to the people, fo CHRIST, r glorious High Prieft, within the vail, is near a-kin unto us, the firstborn, or the elder brother, among many brethren. Friendly. How can CHRIST be near a-kin unto us, (who are Gentiles) when it is evident he was of the feed of AbraSam, of the tribe of David, who are the fathers, of whom, concerning the flesh, CHRIST came?

Truth. I anfwer, it is true, CHRIST was of the feed of Abraham, in whom all nations of the earth are blessed; yet he ame, notwithstanding this, of the race of the Gentiles, and is thereby near a-kin unto us. If you ask me how I prove it? Ianfwer, you will find it recorded in the first chapter of Ruth, of a man of the tribe of Ifrael, whofe name was Elimelech, who went to fojourn in the land of Moab, he, his wife, and his two fons; the name of his wife was Naomi, and the name of his two fons were Mahlon and Chilon, and they came into the country of Moab, and continued there; and Elimelech, Naomi's hufband, died, and fhe was left, and her two fons, and they took them wives of the women of Moab, the name of Orpah, and the name of the other Ruth; and

the one was

Mahlon and Chilon died both of them; now Naomi, with Orpah and Ruth, her daughters in law, were left; who, when Naomi heard that the LORD had vifited her people with bread, returned to the land of Judah; now Orpah and Ruth journeyed with her; but Orpah returned unto her people, but Ruth cleaved unto Naomi, and the faid unto 'her Mother-in

aw, intreat me not to leave thee, or return from following after

where thou lodgeft I will lodge, thy God fhall be my God, where

thou dieft will I die, and there will I be buried; the Lord do fo to me, and more alf, if ought but death part thee and me. So they came both of them to Bethlehem, where Naomi had a kinsman, whose name was Boaz, who took Ruth, her daughter-in-law, the Moabite (who was a Gentile) to wife; of whom Boaz begat Obed, and Obed begat Jeffe, and Jeffe begat David the King, of whom, concerning the flesh, CHRIST came, as he faith, Rev. xxii. 16. I am the root and offspring of David, which proves, that he sprang of the feed of the Gentiles, as well as of the Jews; that he is near a-kin unto us, for which cause, faith the Apostle, he is not afhamed to call us his brethren, Heb. ii. 11. Go, faith he, tell my brethren, I afcend unto your Father, and unto my Father. O! what a foundation is this for our hope, that CHRIST, our dear HIGH PRIEST, is not only a citizen of the fame country, but is near a-kin to us, one of our tribe and of our family, bone of our bone, and flesh of our flesh; that he is only gone to our FATHER, and unto his FATHER; to our GOD, and unto his GOD! What an argument is this for faith to plead at the throne of grace, that JESUS, who is confecrated a Prieft for evermore, is near a-kin to us! This puts me in mind of King David in his return from his exiled ftate, and the men of Judah came with him, 2 Sam. xix. 40. And all the men of Judah conducted the King, and al half the people of Ifrael, v. 41. And, behold, all the men of Ifrael came to the King, and faid unto the King, why have our brethren, the men of Judah, Stolen thee away, v. 42. And all the men of Judah anfwered the men of Ifrael, because the King is near of kin unto us. And it is faid, v. 43. that the words of the men of Judah, were fiercer than the words of the men of Ifrael, becaute they could plead relationship, that he was near a-kin to them and this is the very cafe with regard to us, that when we fee the relation that fubfifts between CHRIST and us, that he is near a-kin to us, it makes our words and arguments at the throne of grace, powerful and ftrong, not only in pleading with him, as a man pleads with his friend, but as one pleads with his brother. What a fatisfaction doth this yield to the mind in committing the keeping of our fouls unto him! As for inftance, fuppofing I were travelling to a very far country and had but one precious jewel in the world, and that ther were a combination of armies in my way, engaged to rob m of my Jewel; in this cafe, a friend fteps up to me, and fays Truft thy Jewel into the hands of the King's Jewel-Keeper would not this naturally lead me to enquire, who he was whether he was a man of honour and probity? Whether h

was a ftranger and alien to me, or not? And if, upon enquiry, I found that he was near a-kin to me, one of my own family, that his actions were always honourable, would not this accelerate my heart, to repofe (for fafety and fecurity) my Jewel in his hands? My dear Friendly, this is the very cafe, the Journey I am going, is to a far country, that is an heavenly one; to a city that hath foundation, whofe builder and maker is God; an boufe not made with hands, eternal in the Heavens. The precious jewel is my foul, the fafety and fecurity of which, is of more worth to me than ten thousand worlds; my friend is a Minifter of the word, a fervant of the Moft High GoD, fhewing unto me the way of falvation; the King's Jewel-Keeper is the LORD JESUS CHRIST, that keepeth Ifrael, and watcheth over his people, as the jewels of his crown, Mal. iii. 17. My enquiring, was fearching the word of GOD; and there I found, that CHRIST was no ftranger to me; that he was one of the fame lineage and tribe, flesh of my flesh, and bone of my bone; which hath encouraged me to trust my jewel, my precious foul into his hands; and I am perfuaded that he will keep what I have committed unto him, against the day of his appearing; as to his actions, they have the teftimony of Heaven, Pfal. cxi. 3. His work is honourable and glorious, and his righteousness endureth for ever. The combination of armies are Sin, Death, Hell, and the World; or, as the Apostle faith, the luft of the feb, the luft of the eye, and the pride of life. This combined army way-lays me in my journey, fometimes to enfnare me; at other times it frowns upon me, and then proceeds to punish me with perfecution, &c. and all, if poffible, to rob me of the falvation of my foul: But CHRIST, having taken the charge, and given me a bond, figned with his blood for my fecurity, Í país fafely and triumphantly through all these armies, declaring plainly that I feek a country, that is an heavenly one; finging as I go, the fong of the fweet finger in Ifrael, Pfal. xxvii. 1, 2, 3.

The Lord is my light, and my falvation, whom shall I fear? The Lord is the ftrength of my life, of whom shall I be afraid? When the wicked, even mine enemies, and my foes approached against me, they ftumbled and fell; though an hoft jhall encamp against me, my heart shall not fear, &c.

Friendly. Perhaps fome pious foul may be ready to object, and fay, though CHRIST might be near a-kin to me, yet I am unacquainted with him, and friendship and kindness comes by

acquaintance?

Truth. I answer, though thou art not much acquainted with him, yet he is well acquainted with thee; he knows thy cafe,