The Figures or Types of Christ, Typological category 8
THE GOSPEL OF THE PEACE-OFFERING.
Lev. 3.July 26. Auguſt 6, 9. 1668.
The Peace-Offering. Shelamim.
THe third ſort of Sacrifices or Offerings under the Law, is the Peace-Offering.
We had the Burnt-Offering in the firſt Chapter, the Meat-Offering in the ſecond Chapter; and now follows the Peace-Offering here in the third. Yola. Mincha. Shelamim.
We may open it in this Method, which I hope will be plain and edifying.
1. The name.
2. The ends, occaſions and ſeaſons of it.
3. The matter of it.
4. The ſacred Rites and Ceremonies, or ceremonious Actions about it.
1. For the name; it is Shelamim which we render the Peace-Offering, and Zebach Shelamim the Sacrifice of the Peace-Offering; from Shalom pax, ſo called, becauſe it was a Sacrifice of Peace Offering amongſt all the parties: God, and the Prieſts, and the people being all partakers of it, as being all agreed, and therefore ſociable partakers of the ſame thing.
The word may be otherwiſe rendred; but this Interpretation is moſt generally received, and ſuits well with the nature of this Sacrifice of Peace-Offerings.
2. The ends occaſions and ſeaſons of the Peace-Offerings (for we may put all theſe together) Firſt as to their ends, they were of a mixt nature, they were both Hilaſtical, Euchariſtical and Euctical, both for atonement, and for thankſgiving, and for prayer: they were in general for peace and reconciliation with God.
Some I know have queſtioned this, which I muſt confeſs I have often wondred at, and they have thought it meerly expreſſive of moral duties, of homage and thankfulneſs to God, &c. But it was a Fire-Offering upon the Brazen Altar; all the reſt of which, were for reconciliation and atonement, and therefore why not this?
It is ſaid to be a ſavour of reſt. verſ. 5. which ſignifies Gods acceptation. The Actions about it, ſpeak forth this end; for it was ſlain and burnt upon the Altar, the Blood poured forth and ſprinkled upon the Altar round about, &c. All pointing to Jeſus Chriſt, who is indeed the true Peace-Offering. Epheſ. 2.14. He is our Peace, and he hath made peace by the blood of his Croſs; Col. 2.20. Yet this was but the general, and not the ſpecial, nor the only end of them.
There be two particular ends mentioned in Cap. 7.
1. Peace enjoyed, to teſtify their thankfulneſs.
2. Peace deſired and ſought after; each of which had their different Rites, of which afterwards.
1. One end was for thankſgiving, by way of Retribution for mercies received. Lev. 7.11, 12. of which Pſal. 107.22. And let them ſacrifice the Sacrifices of thankſgiving, and declare his works with rejoycing. Heb. 13.15. By him therefore let us offer the Sacrifice of praiſe to God continually, acknowledging Chriſt in all our mercies.
2. Another end of the Peace-Offerings, was for the impetration or obtaining of mercies wanted, either in the way of a Vow, or a Freewil-Offering, Lev. 7.16— Judg. 20.26. The Tribes in their Faſt for obtaining victory againſt the Benjamites, offered Peace-Offerings in the way of a Freewil-Offering. Pſal. 56.12. Thy Vows are upon me O God, I will render praiſes unto thee. Or I will pay confeſſions unto thee; that is, he would in a way of praiſe, offer the Peace-Offerings that he had vowed. So Jonah 2.9. But I will ſacrifice unto thee with the voice of thankſgiving, I will pay that I have vowed: Salvation is of the Lord. Gen. 28.20, 21, 22. The tenth of all that God ſhould give him, Jacob vowed to give to God, that is, as a Peace-Offering.
The difference between a Vow and a Freewil-Offering was only this. That in the Freewil-Offering they did preſent the thing it ſelf unto the Lord; but in a Vow they did firſt promiſe it, being (it may be) not in a capacity to perform it at that time. As Jonah in the Whales belly: and then when the deliverance was beſtowed, and the Prayer heard and granted, they paid their Vows unto the Lord.
Hence ſome have thus referred and compared theſe three ſorts of Offerings hitherto deſcribed, and directed in this Book.
That as the Burnt-Offering Cap. 1. principally figured our Reconciliation to God, by the death of Jeſus Chriſt: and the Meat-Offering Cap. 2. had a ſpecial reſpect to our Sanctification in him before God: ſo this Peace-Offering, ſignified both Chriſts Oblation of himſelf, whereby he became our Peace and our Salvation; and likewiſe our Oblation of Praiſe, Thankſgiving and Prayer unto God, in the midſt of our troubles, temptations and ſpiritual conflicts, which we fight by Faith in this world: ſo that in this Sacrifice, we come boldly to the Throne of Grace, that we may receive Mercy, and find Grace to help in time of need, as Heb. 4.16.
Therefore ſome have noted, that this Sacrifice of Peace-Offering, was often added under the Law to other ſorts of Sacrifices. Becauſe, beſide the expiation of ſin by the Blood of Chriſt, there muſt be an effectual application of the atonement in a way of actual communion with God, in a way of grace and peace through Jeſus Chriſt. Chriſt doth not only procure peace for us, but Communicate and apply it to us.
Here was an actual Participation, and an exerciſe of mutual Communion between God and the Prieſt, and the Offerers feaſting together.
Queſt. What were the times and ſeaſons when they offered and were to offer Peace Offerings?
Anſ. They were either Occaſional, or more ſtated.
The Occaſional times, were either, 1. in thankſgiving; or 2. as Vows; or 3. as Freewil-Offerings, which were formerly ſpoken to.
The more ſtated times are ſuch as theſe.
1. At the Conſecration of the Prieſts. One of the Rams is called a Peace Offering. Exod. 29.28. And at the firſt Conſecration of Aaron and his Family, Lev. 9.4. Alſo a Bullock and a Ram for Peace Offerings, to ſacrifice before the Lord.
2. At the expiration of a Nazaretical Vow; Numb. 6.14. One Lamb without blemiſh for a Peace Offering.
3. At the Dedication of the Tabernacle. Each of the twelve Princes of the twelve Tribes of Iſrael, brought for a Sacrifice of Peace Offerings two Oxen, five Rams, five Hee Goats of the firſt year. Numb. 7.17.
So at the Dedication of the Temple by Solomon. 1 King. 8.62, 63. Solomon offered a Sacrifice of Peace-Offerings which he offered unto the Lord, two and twenty thouſand Oxen, and a hundred and twenty thouſand Sheep.
4. In the Feaſt of Firſt Fruits. Two Lambs of the firſt year for a Sacrifice of Peace-Offerings. Lev. 23.19.
As for the Offerings at the Purification of a Leper; the two Birds. Lev. 14. It differs ſo much from the ordinary Rule of the Peace-Offerings, that it cannot well be annumerated to them: but it was a peculiar Sacrifice of Purification, of which we ſhall ſpeak hereafter.
So likewiſe the Paſſover Lamb. Exod. 12. though Euchariſtical; yet cannot well be reduced to the Peace Offerings, or to any of the ſix ordinary kinds: but was indeed a peculiar Sacrifice, having other Rites than what belonged to the Peace Offering.
3. The matter of the Peace Offering: it was either of the Herd, or of the Flock; either of the bigger, or of the leſſer ſort of Cattel; either Lambs or Goats.
There was no Peace-Offering of Fowls, as there was of Turtle Doves and young Pigeons in the Burnt-Offering.
The reaſon whereof is thought to be, becauſe this was to be divided amongſt ſo many; to God, and the Prieſt, and the Offerers: but in Birds being ſo ſmall, this diviſion could not ſo conveniently be made.
Moreover it muſt be without blemiſh, and this was required before in the Burnt-Offering, and indeed in all their Sacrifices.
And finally the Peace Offering, it might be either Male or Female; which was otherwiſe in the Law of the Burnt-Offering, that was to be Males only. Cap 1.3.
This Interpreters do apply ſpiritually to the eſtate of the Church in Chriſt, in whom there is neither Male nor Female. Gal. 3.28.
He that accepteth a Female in his Sacrifice, doth not exclude Women from his Service: they are not excluded from his Love, and therefore ſhould not count themſelves freed from his Law.
It was a good ſpeech of a Woman that was a Martyr, Jeſus Chriſt ſuffered as much for the redeeming of our Souls, as he did for Men: and therefore, why ſhould not we have as much courage as they to ſuffer for him? God is no Reſpecter of perſons.
4. The Rites and Ceremonies of the Peace-Offering, they were of two ſorts.
1. Common unto this, with other Offerings.
2. Peculiar to the Peace-Offerings.
As to the former ſort, there be five ſacred Ceremonies required here, which were mentioned before in the Burnt-Offering Cap. 1. and accordingly were there explained. As,
1. It muſt be brought to the door of the Tabernacle of the Congregation.
2. The Owner muſt lay his hands upon it.
3. It muſt be killed.
4. The blood ſhed and ſprinkled upon the Altar round about.
5. Burning it upon the Altar; all which having been explained before when we were upon the Burnt-Offering. We may now proceed to the ſecond ſort, viz.
2. Such Rites as are here firſt mentioned, as having ſome peculiar reſpect to the Sacrifice of Peace-Offerings.
Now theſe may be reduced to four Heads.
1. The diviſion of it into three parts, namely between God and the Prieſt and the people.
2. The limitation of time, for eating the Prieſts and peoples part, to wit, upon the ſame day, or the next.
3. The addition of Leaven.
4. The prohibition of fat and blood.
Theſe are the ſacred Rites and Ceremonies that were peculiar to the Peace-Offerings; the reaſons and myſteries whereof require a little opening.
1. The diviſion of it, &c. 1. It was divided into 3. parts, &c.
1. Some parts of it were to be burnt before the Lord upon the Altar, upon the Burnt-Offering, viz. all the Suet and the Fat of the Inwards, the two Kidneys, the Cawl upon the Liver, or the Midriffe and all their Fat.
This is repeated three times over, viz. concerning the Peace-Offerings of the Herd, verſ. 3, 4. And again concerning the Lamb, verſ. 9, 10. And again laſtly concerning the Goat, verſ. 14, 15. Only with this difference, That in the Peace Offering of Lambs, there is added the whole Rump; verſ. 9. the fat thereof and the whole Rump, it ſhall he take off hard by the Back Bone. Whereof ſome Interpreters give this account, That this in ſome kind of Sheep is very great and fat, eſpecially in thoſe parts of the world. As Plinie lib. 8. cap. 48.
Therefore it is here commanded to be burnt upon the Altar, with the other Fat and Inwards: ſo Aynſw. in loc.
Others give this account of it, That there is not the meaneſt part of the Creature, but God hath a right unto it: and though it be a thing never ſo contemptible in it ſelf, God can make it honourable and ſacred, by applying it to his ſervice.
As the Rump here in the Sacrifice of Peace Offerings.
And ſo the Foreskin in the Sacrament of Circumciſion, Gen. 17.11. Thus our own Annotators in Lev. 3.9.
Theſe parts of the Peace-Offering muſt be offered: Yal ha yola in holocauſtum for a Burnt-Offering, as ſome render it; that is, theſe parts were in ſtead of the whole, and had the uſe and virtue of the whole Burnt-Offering. Here is pars pro toto, a ſynecdochical Offering, as we ſhall meet with many ſuch kind of Adminiſtrations under the Law, wherein a part is equivalent and accepted as in ſtead of the whole.
Others Interpret it thus, Yal hayola; that is, upon the Burnt-Offering, foreign, as being added to it.
The Burnt-Offering was offered firſt, before any other Oblation; and then this and other Offerings, ſuperadded to it.
And ſo we may learn this out of it, That we are firſt to be reconciled unto God by the death of his Son, applyed and received of us by Faith, before any Oblation of ours can be acceptable to him.
This ſacrificed part of the Peace-Offering, is called the Bread of the Altar, and the Bread of God. Verſ. 11— Numb. 28.2. My Offering and my Bread for my Sacrifices made by Fire, ſhall ye obſerve to offer to me
They are called his Bread, becauſe the Fire of the Altar did conſume and eat them up: and ſo the Juſtice of God devours and feeds upon the ſinner.
The fierceneſs of the Wrath of God againſt ſin and ſinners burning as fire, and devouring Souls: and the neceſſity of ſatiſfaction and atonement by the blood of Chriſt, in order to our peace with God; are the general Truths held forth and taught in all the Sacrifices, and ſo in this of Peace-Offerings.
2. God and the Altar being thus fed and ſatisfied in the firſt place, the reſt of the Peace-Offering was divided between the Prieſt and the Owner that brought it, to be eaten by them.
The Prieſts part was the Breaſt, and the right Shoulder.
The Owner had the reſt.
This appears out of the 7. Chapter of this Book: the Breaſt was to be waved before the Lord for a Wave-Offering, verſ. 30.31.
The Shoulder to be heaved or lifted up before him for an Heave-Offering, verſ. 32, 33.
The Offerer with his Family was to eat the reſt, ſuch of them as were clean, verſ. 19, 20, 21. nay the unclean might not ſo much as touch it, verſ. 21. under pain of Extermination; if they did, it made the fleſh unclean.
Firſt as to the Prieſts part, we are here taught again that Goſpel Truth of the maintenance of Miniſters.
The Apoſtle ſpells out this Leſſon to us, 1 Cor. 9.13, 14. They that ſerve at the Altar, muſt live of the Altar.
And that the Breaſt and the Shoulder was for them; ſome have applyed a little more particularly thus.
That the Prieſts ſhould be as Breaſts and Shoulders; that is, Counſellors and Supporters to the people, preaching to the Ignorant with the Wiſdom of a prudent Breaſt, and bearing the Infirmities of the Weak, with the ſtrength of a patient Shoulder.
Others thus, (1) he was to have the Shoulder becauſe of his bearing the people, and carrying them and their Sacrifices before God.Lee Temple pag. 346. And (2) the Breaſt, the ſeat of the heart; to note his compaſſion tenderneſs and bowels to them, bearing them always in his prayers upon his heart before the Lord.
Both which Accommodations are ingenious and ſpiritual, and taken from the nature of the things: but the ſafeſt way, is to obſerve what hints the Scripture gives: thoſe Senſes are ſolid, and carry the beſt evidence of light and demonſtration with them.
Secondly, as to the Offerer with his Family or Friends partaking of it: here was an exerciſe of Communion, as 1 Cor. 10.21. They have communion with Devils that eat of Idols Feaſts: ſo this ſignified their communion with, and Incorporation into Chriſt. Here was an holy Feaſt wherein they did rejoyce before the Lord; Deut. 12.6, 7. And thither ſhall you bring your Burnt-Offerings, and your Sacrifices, and your Tythes, and Heave-Offerings of your hand, and your Vows, and your Free-Will Offerings, and the Firſtlings of your Herd, and of your Flocks, and there you ſhall eat before the Lord your God, and ye ſhall rejoyce in all that you put your hand unto, ye and your Houſholds wherein the Lord thy God hath bleſſed thee.
We muſt learn to enjoy all our Enjoyments in and for the Lord, and to rejoyce in Communion with him, in ſpiritual feaſting at his Table.
Eating the Peace-Offering, is feeding upon Chriſt by Faith, and holy rejoycing in him.
Chriſt was not offered for the Prieſts alone, or communicated to them alone, but for the people alſo.
And that the unclean are ſo ſtrictly excluded from either eating, or ſo much as touching it. We ſee how dangerous a thing it is, for unclean and unworthy perſons to participate in the Feaſts of the Lord. Hypocrites that partake of the Sacraments in their uncleanneſs and receive unworthily, they eat and drink their own damnation. 1 Cor. 11.27, 28, 29. The fleſh of theſe Sacrifices being a figure of the fleſh of Chriſt, to be eaten of the Saints by Faith.
This Law ſignified, that Unbelievers, Hypocrites, and wicked ones that profeſs the Goſpel, and partake of the Signs and Seals of Grace unworthily, do eat and drink Judgment to themſelves. Aynſw. in Lev. 7.22.
As no Peace-Offering belongs to the unclean: ſo there is no peace to the Wicked ſaith my God. To the Wicked God ſaith, what haſt thou to do to take my Covenant into thy mouth, ſeeing thou hateſt to be reformed. Pſal. 50.
And here comes in that Quoere concerning the Peace-Offerings, whether they were of the Holy of Holies, whether they had the double, or only the ſingle Holineſs?
They are not called moſt holy, as the other five ſorts are. The reaſon whereof is, becauſe that ſome part of them was eaten by the people; but yet a part alſo was burnt upon the Altar, and another part eaten by the Prieſts, and theſe parts were moſt holy, though the whole was not.
Therefore ſome have called the Peace Offering, Sacrificium varium, a divers Sacrifice, as being partly holy, and partly moſt holy. And the other ſorts they call ſimplex, by a ſimple Sacrifice, intending that which was all of it moſt holy: and the whole, was to ſhadow out the Sacrifice and ſatisfaction of Jeſus Chriſt, ſo Mede. Diſc. 49.
2. The ſecond Ceremony of the Peace-Offering, was the limitation of time for the eating of it.
The parts belonging to the Prieſt, and to the Offerer, muſt be eaten by them the ſame day, or the next: but if any was left till the third day, it muſt be burnt with fire. Lev. 7.15, 16, 17.18.
And here there is a diſtinction in the Rule between the two ſorts or occaſions of Peace-Offerings, namely, That if it were for Thankſgiving, it muſt be eaten the ſame day that it is offered: but if it were for a Vow, or a voluntary Offering, it muſt be eaten within two days. The former Rule is in verſ. 15. The Rule for the latter is in verſ. 16.
But how if they did not obſerve this Rule; ſee the penalty in verſ. 17.18. To eat any of it upon the third day, was very deteſtable and abominable; ſee verſ. 17, 18. It is forbidden under the penalty of utter Extermination.
There might be ſomething of a natural Reaſon for this; becauſe the fleſh might putrefy in that hot Climate, if kept longer.
But ſurely this is not all that was intended in ſuch a ſevere and vehement Prohibition.
Therefore there be alſo two ſpiritual Myſteries, that ſeem to be intended and aimed at by the Spirit of God in this Ceremony.
1. To teach us, that we ſhould make haſte and not delay Communion with God, in the exerciſe of Faith and thankful obedience. Do not delay and put off the work of Believing: but receive Chriſt, and Communicate of him in this our day.
This Inſtruction is clear and evident out of this Ceremony; for ſeeing eating ſignifies our feeding upon Chriſt by Faith, and to day and to morrow denotes a ſhort time: therefore this inſtructs us ſpeedily to lay hold upon the Mercy of God in Chriſt, and to feed upon this our Peace-Offering while it is called to day, according to that Pſal. 95.7, 8— Heb. 3.12, 13, 15.
So for other duties of obedience, we ſhould not delay the expreſſions of our joy and thankfulneſs to God. Pſal. 119.60. I made haſte and delayed not to keep thy Commandments.
They had a like Rule touching the Paſſover. Exod. 12.10. Ye ſhall let nothing of it remain until the morning, and that which remaineth of it until the morning, ye ſhall burn with fire.
One ſcope whereof was, to teach us to lay hold on preſent opportunities. Do not protract the time; there is a day of Peace after which, when once expired, it is too late: God will not accept thy Peace-Offerings then.
2. It is thought to have reſpect unto Chriſts Reſurrection, which was upon the third day: therefore he ſaith Luk. 13.32. Behold I caſt out Devils, and I do Cures to day and to morrow, and the third day I ſhall be perfected. Then he ended his work and ſtate of humiliation for our Redemption, and had no more to do in a way of Sacrifice and Peace-Offering for our ſins. In which reſpect, the number of three was a myſtical number under the Law, as well as the number ſeven: the Scripture often ſets a mark upon it. Iſaac was offered the third day. Gen. 22.4.
Againſt the third day they were to be ready to receive the Law upon Mount Sinai. Exod. 19.10, 11. Sanctify the people to day and to morrow, and let them waſh their Clothes and be ready againſt the third day, for the third day the Lord will come down in the ſight of all the people upon Mount Sinai: ſo the Ark went before them three days before it reſted. Numb. 10.33. And they departed from the Mount of the Lord three days journey, and the Ark of the Covenant of the Lord went before them in the three days journey, to ſearch out a reſting place for them: And after three days to paſs over Jordan into Canaan. Joſh. 1.11.
In the third day the unclean perſon was to purify himſelf: but if he purify not himſelf the third day, then the ſeventh day he ſhall not be clean. Numb. 19.12.
In the third day Hezekiah went up into the houſe of the Lord and recovered from the ſentence of death, 2 King. 29.5. Hoſ. 6.2. After two days he will revive us, in the third day he will raiſe us up, and we ſhall live in his ſight. With many other memorable things: all which intimates ſomething of myſtery in the third day. And the greateſt Diſpenſation that ever was upon that day, was the Reſurrection of Jeſus Chriſt from the dead, after he had layn part of three days in the Grave. Then he was perfected and had no more to do in way of Sacrifice and ſatisfaction for our ſins; as after the third day there was no more of the Peace-Offering remaining.
3. A third Ceremony in the Peace-Offering was this, That they were to offer leavened bread with it. Cap. 7. verſ. 13.
This is the more remarkable; for that in all their other Sacrifices, Leaven was uſually very ſtrictly and ſeverely forbidden: but here it is required.
Here we may learn firſt, That it is not the nature of the thing it ſelf, but meerly the will of God, that makes a thing good or evil in his worſhip.
To put Leaven into any other Offering, it makes the Sacrifice odious unto God, and like a ſmoak in his Noſtrils all the day; but if it pleaſe him to require it in the Peace-Offering, then it muſt be uſed.
So for Honey he forbids it in other Sacrifices, Lev 2.11. But in the Firſt Fruits they were to offer Honey; 2 Chron. 31.5. The Children of Iſrael brought in abundance of the Firſt Fruits of Corn, Wine, Oyl, and Honey, and of all the Increaſe of the Field. God herein manifeſting his Authority, and the ſupremacy of his Will.
If it had pleaſed our Lord Jeſus Chriſt to command us to ſign men in his Name, with the ſign of the Croſs, it would have been a duty, and a bleſſed thing to do it: and if he had not commanded us to waſh men with Water in his Name, it would have been a ſinful and an unlawful Adminiſtration to baptize.
More particularly, Leaven is taken both in a good, and in a bad ſenſe: and I find Interpreters do accommodate and apply it both ways, as to the Sacrifice of the Peace Offerings.
1. In the good ſenſe, thus our Saviour uſeth it in his Parable, Mat. 13.33. the Kingdom of Heaven is like unto Leaven, which a Woman took and hid in three meaſures of Meal, till the whole was leavened. And you have the ſame Parable recorded again by Luke Cap. 13.21.
The Lord makes uſe of Leaven here, to teach and hold forth unto us the inward and ſecret working of the Word and Spirit in the heart, ſanctifying the heart effectually, but gradually, by imperceptible degrees, as Leaven ſeaſons the Lump.
Thus the joyning of Leaven with the Peace-Offering, may teach us, That we and our ſervices muſt be ſeaſoned with the new Leaven of Grace; whereby the old Leaven of Corruption is changed and altered, and ſo the whole man made ſavoury.
Look as there is an old Leaven which muſt be purged out; for they that are in the old unſavoury lump of the Fleſh, cannot pleaſe God: ſo there is a new Leaven wherewith every ones heart and life ſhould be ſeaſoned; a new principle of Grace, a ſpirit of Life from God, which in time works out the contrary old principle of ſinful Corruption, as an Antidote that works out poyſon out of the body.
2. Take Leaven in the bad ſenſe, and ſo it ſignifies ſinful Corruption. In this ſenſe the Scripture often ſpeaks of it, as 1 Cor. 5.
Hence we may learn that as God accepteth the Peace-Offering, though offered with Leaven: ſo he accepteth the ſincere endeavours and ſervices of his people, though there be a mixture of ſinful Corruption in them.
Or if we take Leaven as in that ſenſe of ſorrow and grief, as Pſal. 73.21. thus my heart was leavened. Their having ſome ſower Leaven amongſt their Feaſts, may teach us, That in all our rejoycings in this World, there is a mixture of ſorrow; there is no proſperity ſo entire, but hath ſome ſorrow, ſome affliction with it: as there is no day but hath ſome Clouds.
Roſes have Thornes, Honey hath a Sting, Crowns and Scepters have Cares and Troubles.
And it is not only ſo in natural Joy, but in thoſe better Joys and Conſolations of the Almighty.
Spiritual Joy is and ought to be accompanied with godly ſorrow, and is too oft accompanied with a mixture of carnal ſorrow, and unbelieving doubts and fears. There is ſome of this Leaven with the Peace Offerings of praiſe and thankſgiving to the Lord.
4. The fourth Ceremony is this, That they muſt not eat the fat nor blood, but give it wholly to the Lord, verſ. 16, 17.
I number this among the Ceremonies of the Peace-Offering, becauſe it is here firſt mentioned; and here indeed was the firſt occaſion for it: for there being no part at all of the Burnt-Offering to be eaten, there was no need there to forbid the eating of fat or blood: but in the Peace-Offerings, they were to eat ſome part; therefore here comes in this exception, reſpecting the Peace-Offerings in the firſt place, though extended likewiſe to all the reſt.
The firſt Prohibition is of Fat.
And here firſt for the literal ſenſe of the Ceremony, before we come to the myſtical ſignification.
There be two Cautions to prevent miſtakes, that the legal Rigor may not ſeem greater then it was indeed.
1. It is meant only of that Fat that was to be ſacrificed, as the Suet and Fat of the Kidneys, &c. For of the other Fat that is diffuſed through the reſt of the fleſh, throughout the whole body of the Beaſt, there is no mention in this Reſtriction in the Text; and therefore being not reſtrained and prohibited, we may juſtly preſume, it was allowed and permitted to them, they might lawfully eat of it. Neh. 8.10. eat the Fat, and drink the ſweet.
2. It is meant only of the three kinds of Beaſts, that were appointed to be uſed in Sacrifice; for they were permitted to eat the Fat of other clean Beaſts. See Levit. 7.23, 25. where this reſtriction of Fat is clearly explained, and reſtrained to the Fat of thoſe three kind of Beaſts.
Now as to the myſtery and ſpiritual ſignification of this Ceremony, that we may learn ſome wholeſome Inſtruction out of it, the beſt way will be this: let us conſider when the Scripture ſpeaks of Fat in an allegorical or metaphorical ſenſe, how is it meant?
For a Similitude is typus arbitrarius, and a legal Ceremony is no more but typus fixus or deſtinatus, and differs from an Allegory or Metaphor or Similitude, only in the fixation or deſtination of it by God, unto ſuch an uſe and end in a ſtated way.
Now you will find that the Scripture ſpeaks of Fat in ſuch a Metaphorical ſenſe two ways, (as was before noted concerning Leaven) both in a good, and in an evil ſenſe, which will give this Type a double aſpect, as that alſo had.
Nor is there any real abſurdity or incongruity, in the accommodation of a Type, two or three ſeveral ways: for they are not ſo many contrary ſenſes, but only ſo many ſeveral Inſtructions or ſpiritual myſteries to be learned out of one of Gods teaching Signs: ſuch manifold Inſtructions being all included in the vaſt aim and comprehenſive wiſdom of the Holy Ghoſt, deſigning and chooſing out ſuch things for teaching Signs, as may afford and yield plentiful Inſtruction to his people.
1. Then the Scripture ſpeaks of Fat in a good ſenſe. My ſoul ſhall be ſatisfied a with marrow and fatneſs, Pſal. 63.5. That is, to be filled with the beſt things.
So Iſai. 25.6. In this Mountain ſhall the Lord of Hoſts make unto all people a Feaſt of fat things, a Feaſt of Wine on the Lees, of fat things full of marrow.
So Gen. 45.18. Pharaoh ſaith to Joſephs brethren, ye ſhall eat the fat of the Land, that is, the beſt of it.
So all the Fat of the Oyl, and all the Fat of the Wine, and of the Wheat, Numb. 18.12. for ſo the Margin from the Hebrew reads: it denotes the beſt Oyl, the beſt Wine, the beſt Wheat, as the Tranſlation well explains it.
Hence it is ſaid of Abel by way of Commendation, Gen. 4.4. That he brought and offered unto the Lord of the Firſtlings of his Flock, and of the Fat thereof.
Thus the Lords challenging the fat of all the Sacrifices peculiarly to himſelf, may inſtruct and teach us thus much: That we muſt ſerve God with the beſt we have, the beſt of our time and ſtrength, the vigor of our Spirits, the beſt of our endeavours ſhould be the Lords.
For men to ſpend their youth in the ſervice of their luſts, and then at laſt bring their decrepit old age unto God; this is to give the fat of their Sacrifice to the Devil, and the lean unto God. But with ſuch Sacrifices God will not be well pleaſed.
And yet when we have brought the Fat, the beſt we have unto the Lord, it is accepted not for our own ſakes, but through Chriſt. As the Fat in the Peace-Offerings was burnt upon the Altar upon the Burnt-Offering, for a ſweet ſavour unto the Lord.
2. The Scripture ſometimes ſpeaks of Fat in deteriorem partem, in an evil ſenſe: ſo it is ſaid of wicked men, their heart is as fat as Greaſe, but I delight in thy Law. Pſal. 119.70. So Deut. 32.15. But Jeſurun waxed fat and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatneſs. Iſai. 6.10. Make the heart of this people fat, leſt they underſtand with their heart, and convert and be healed. So it denotes a ſenſeleſs hard heart, the Fat in the body having little ſenſe.
A Fat heart in this ſenſe, is oppoſed to a fleſhy heart: ſo it denotes hardneſs, inſenſibleneſs, unbelief.
Now then the Fat being burnt upon the Altar, teacheth us, That our Corruptions muſt be burnt up by the Spirit of God, as a Spirit of Burning, and of Judgment.
And it is the Fat of the Inward parts, and of the Kidneys, and Liver, which are the ſeat of Luſt and Concupiſcence.
We may learn from hence, that even ſecret ſins in the Inward parts muſt be deſtroyed and mortified. It is not enough to avoid open and outward ſins, but inward heart hypocriſy; ſecret luſts, they muſt be burnt before the Lord upon the Altar, deſtroyed and mortified by the Spirit. God trys the Heart, ſearcheth the Reins, ſees into the Inward parts. That fatneſs of the heart muſt be conſumed, thoſe Inward luſtings unto ſin, deſtroyed and mortified.
5. The laſt Ceremony was the forbidding of blood, verſ. 10. This Prohibition was more general than the former of Fat: for that was only ſome kinds of Fat. But all manner of blood is forbidden, without any reſtraint or ſpecification of this or that kind.
The firſt Prohibition of blood that we read of in Scripture, was to Noahs Sons. Gen. 9.4. But fleſh with the life thereof, which is the blood thereof ye ſhall not eat.
And now again by Moſes here, and afterwards in other places. As Cap. 7.26, 27. and Cap. 17. from verſ. 10, to the end: very largely and vehemently under the foreſt pains and penalties, even utter extermination, and cutting off by the immediate hand of God.
But that Prohibition in Noahs time, ſeems to differ from this by Moſes: in that it was living blood which was there forbidden: but here it is all manner of blood. As to the myſteries and reaſons of it, there be two things expreſſed in Lev. 17.11.
1. Becauſe the blood is the life of the Beaſt, verſ. 11, 14. That is, it is the Seat and Vehicle of the Spirits, which are the Soul and the Life of it, as Philoſophers ſay. Anima rationalis equitat in ſenſitivâ, ſenſitiva equitat in vegetativâ. The ſenſitive Soul is the Chariot of the rational Soul, and the vegetative of the ſenſitive: ſo their Blood is the Chariot of the vegetative and vital Spirits.
The ſcope ſeems to be this, to forbid and prevent cruelty: it argues too much greedineſs, and it tends to make the Spirits of men ſalvag and barbarous, to drink living blood, or to eat the fleſh, if it be not fully killed and cleanſed of the blood, 1 Sam. 14.32, 33, 34.
Some report, that it hath been a cuſtom uſed in ſome barbarous Nations, amongſt the Old Tartarians: they would open a Vein with an Inſtrument in the Beaſt they rode upon, and ſo quench their thirſt by drinking warm blood out of the Veins of a living Creature. This is forbidden to Noahs Sons, Gen. 9. as a ſalvage cruel thing.
Cruelty is abominable at all times, but eſpecially when you come with your Peace-Offerings before the Lord.
It concerns you then eſpecially, to take heed of harſhneſs towards your brethren.
How can men expect Peace from God, when ready to drink the blood of their brethren.
A violent perſecuting Spirit, is as black a Mark as any I know. To uſe violence to their Conſciences, this is to eat or drink their blood which God abhors.
2. The ſecond reaſon there aſſigned is, becauſe I have given it to you upon the Altar, to make an atonement for your Souls. Lev. 17.11. that is, typically, as repreſenting the blood of Chriſt.
So that here is a myſtical Intimation of reverence to that precious blood, to keep men in a reverend expectation of it: therefore they muſt abſtain from blood, as ſacred to the Lord.
As David refuſed to drink of the Waters of the Well of Bethlehem, 2 Sam. 23.17. becauſe it was per equivalentiam, the blood of them that fetcht it with the peril of their Lives.
So here, blood was typically the blood of Chriſt, and therefore ſacred to the Lord, they muſt not uſe it to other common uſe.
The Lord would hereby teach them a reverential eſteem and high valuation, of the blood of Jeſus Chriſt.
Some go a little further, and obſerve this in it. That look as eating and drinking ſignifies Communion: ſo 1 Cor. 10.16. The Cup of bleſſing which we bleſs, is it not the Communion of the blood of Chriſt? And forbidding to eat, is a forbidding Communion. Act. 10.13, 14. In Peters Viſion, riſe, kill and eat. It is meant of exerciſing Communion with the Gentiles; and Peters objecting, Not ſo Lord, for I have never eaten any thing that is common or unclean. His meaning is, he refuſeth Communion with them.
So this Prohibition of eating blood, which was given upon the Altar to make atonement for mens Souls; and of Fat, which was given upon the Altar to be conſumed there with Fire, and ſo was the Lords; ſeemeth to forbid figuratively, all aſcribing and aſſuming unto our ſelves the work of our Redemption, which is only by the blood of Chriſt, or the work of our Sanctification to our ſelves, which Chriſt by his Spirit performeth in us. Aynſw. in Lev. 3. ult.
To take this work to our ſelves, is to eat the blood as it were, which the Lord will not endure.
There is a further reaſon given by ſome, That the Lord did it, to diſtinguiſh his people from the Heathen, who were wont to drink the blood of their ſacrifices. Pſal. 16.3.
As indeed in all theſe ancient Inſtitutions, the Lord had a ſpecial eye unto that, to keep them off from the heatheniſh Cuſtoms and Idolatries.
Thus you ſee the reaſons why blood was forbidden under the Law, the chief whereof is, the reſpect it had to the blood of Chriſt. From all which, you have a clear reſolution of that ſcruple of Conſcience that hath troubled ſome, concerning that Prohibition of blood under the New Teſtament by the Synod, in Act. 15.
But the Anſwer is, That the main reaſon why blood was forbidden of old, being becauſe the Lord had given blood to them for atonement, and this uſe being figurative, which had its end and accompliſhment in Chriſt, who by his death and blood ſhedding, hath cauſed the Sacrifices and Oblations to ceaſe, Dan. 9.
Therefore now this Law muſt needs be expired, and not ſtill in force upon the Conſciences of Believers.
And as for that Decree of the Council, Act. 15. It is forbidden by them meerly upon the account of love, which is tender and loth to give offenſe.
The ſins there forbidden, may be referred to three Heads or Glaſſes.
1. Sins againſt the firſt Table, eating things offered to Idols.
2. Sins againſt the ſecond Table, againſt the ſeventh Commandment, Fornication; becauſe it was a common ſin, and wherein the Heathen were very blind, ſome of them accounting it but an indifferent thing.
3. Sins againſt the general Rule of love to our brethren.
Of this ſort is the eating of things ſtrangled, and blood, which had formerly been a ſin againſt the ſecond Commandment: being forbidden of old in the way of a perpetual Statute, during the whole legal Aeconomy. Lev. 17.15.
That which dies of it ſelf, includes ſtrangled: for there is no other place in the Law that forbids the eating of things ſtrangled, but only this. And Deut. 14.21. where there is the ſame expreſſion. But now the ſame thing is forbidden in a more occaſional and temporary way, upon the account of ſcandal to ſincere but weak Believers. 1 Cor. 8.13.
And there was a further benefit of this Obſervation, in that juncture of time: for it did prevent and cut off all appearance and occaſion, for that Calumny, and falſe Aſperſion caſt forth by the Pagans, in thoſe firſt times of Chriſtianity. That the Chriſtians were wont to feed upon mans fleſh, and to drink blood in their Aſſemblies. Euſeb. Eccleſ. Hiſt. lib. 5. cap. 1. Tertull. Apolog. cap. 9.
And though they are called neceſſary things; yet there be divers ſorts and ways of neceſſity.
As ſome things are neceſſary in their own nature, upon a moral and perpetual account, as to avoid Idolatry and Fornication: ſo other things are neceſſary only pro hic & nunc, in regard of preſent Circumſtances; as to abſtain from blood, or from eating fleſh. As 1 Cor. 8.13.
And though they are joyned with groſſer ſins; yet the ſame penalty and much more the ſame Prohibition, may be ſet upon things of a very different nature.
As Death is the penalty of Murther. Gen. 9.6.
And of having Leavened Bread. Exod. 12.15, 19.
It cannot poſſibly be the ſenſe of the Council, to forbid that kind of Meat as in it ſelf, and morally and perpetually unlawful: becauſe all difference of Meats, is moſt expreſly and clearly taken away under the New Teſtament. As Mark 7.14, to 20. Act. 10.10. 1 Cor. 8.8. But meat commendeth us not to God, for neither if we eat, are we the better, neither if we eat not, are we the worſe. And 1 Cor. 10.25. Whatſoever is ſold in the Shambles, that eat, asking no queſtion for conſcience ſake. Tit. 1.15. To the pure, all things are pure. But in 1 Tim. 4.3, 4, 5. the Apoſtle thunders againſt this Error, of making difference of Meats under the Goſpel.
Thus you ſee the nature of the Sacrifice of Peace-Offerings. Something will be expected, as to the practical Improvement of theſe Truths.
Let me therefore only repeat and reinculcate ſome few of the general Heads of things, which have been doctrinally cleared and made out, I ſhall but touch them now in a more applicatory way.
1. Then be perſwaded and encouraged, to feed and feaſt upon Chriſt our Peace-Offering. Do not ſay, ſuch and ſuch, may if I had ſuch Parts and ſuch Abilities, and ſo Eminent as ſuch and ſuch, I durſt believe.
This bleſſed Peace-Offering is not for the Prieſts only, for Saints of the higheſt Rank, and greateſt Eminency; but for the common people alſo. Do but draw neer with a pure heart, and then come and welcome: take your ſhare, and eat it with a glad heart, God hath given it you.
2. Do not defer the eating of your Peace Offerings: take heed of a procraſtinating Spirit. As many who think to repent and return to God when they are dying, and dropping into hell, whereas they ſhould eat the Peace-Offering, and eat it now.
Do it to day before to morrow, or at leaſt before the third day: for rhen thy Peace Offering will not be accepted.
Come in to God the third hour of the day, or if thou haſt loſt that ſeaſon, yet come in at the ſixth, the ninth, at leaſt at the eleventh hour of the day. If you ſtay till the Sun be ſet, and the day of the Lords patience run out, then your Peace Offerings ſhall not be accepted, then thy Faith, thy Repentance will not ſave thee.
Oh! But I will cry God mercy, and truſt to Chriſt then.
Ay but thy Conſcience then will ſay, you ſhould have eaten the Peace-Offering ſooner: eating it the third day ſhall not be accepted: nor will catching at Chriſt when thou art gone to hell. Oh then that thou hadſt known in this thy day, the things belonging to thy Peace! Luk. 19.42.
3. Let all your Peace-Offerings be ſeaſoned with the new Leaven of Grace and Holineſs; get this bleſſed Leaven of the Kingdom of God into your hearts.
4. Give God the fat, the ſtrength, the vigor of your Spirits, the beſt of your endeavours; do not leave the worſt you have to him, the very dregs of time at night, when you are all drowſy and ſleepy, for prayer and family duties, when you have ſpent the ſtrength of your time in your Callings. Reſerve ſome of your good hours for God, and duties of Communion with him. With ſuch drowſy Sacrifices God will not be well pleaſed.
5. Take heed of accounting the blood of the Peace Offering a common thing. But as the typical blood might not be eaten, but was ſacred to the Lord: let the blood of Chriſt be ſacred and precious to you.
It is a dreadful ſin to count the blood wherewith you are ſanctified a common thing. Heb. 10.
Oh this contempt of Chriſt, contempt of the Goſpel, of thoſe glad tydings, and of that Soul Redeeming blood! That ſoul ſhall be cut off from his people.
To you that believe he is precious; there is a reverential eſteem of him, in the hearts of all that are his: they dare not arrogate nor medle with that which is his peculiar Glory, and aſſume their Salvation to themſelves.
The Papiſts will ſay they are ſaved by Chriſt; but how? Why, through the blood of Chriſt, but how come they to be made partakers of him? Why God foreſees that they will repent and believe, and ſo ordains them to life upon the foreſight of what they will do. And thus they do as it were, devour the blood of the Peace-Offering, and deſtroy the Glory they pretend and ſeem to give to him.