Lectures Upon Psalm 51, Part 8 · Lecture 115
Lecture CXV. On Psalme LI. 7. Aprill XIIII. MDCXXIX.
Purge me with hysope and I shall be cleane; wash me, and I shall be whiter then snow.
WE have already heard that this whole Psalme (being an humble prayer and supplication that David made unto God after that by the ministery of the Prophet Nathan the Lord had effectually discovered his foule sins unto him, and called him unto repentance) doth consist of two principall parts. For 1 Hee prayeth for himselfe from the beginning of the Psalme to the end of the 17. verse; And 2 for the Church of God (which he had greatly endangered by his sinne) in the two last verses of the Psalme. And the prayer that he maketh for himselfe consisteth likewise of two parts; the 1 concerneth his justification, wherein he beggeth of God the pardon of his sinnes, and recovery of his favour in the nine first verses; the 2 concerneth his sanctification, wherein he beggeth of God the mortifying of his corruption, and the renewing of his heart by his holy spirit; from the beginning of the tenth verse to the end of the 17.
In the petition he maketh for the pardon of his sinnes, two things are to be observed. 1. The arguments whereupon hee doth ground his faith and hope to speed and obtaine this his suit. 2. The oft repeating of this suit and petition, to expresse the vehemency of his desire in it.
The arguments whereupon he groundeth his faith in this petition are two. First, The knowledge he had of the Lords goodnesse and of that multitude of tender mercies that were in him, verse 1. Secondly, The knowledge he had of his owne sinnes; which he confesseth and layeth open before God, not onelyonly in a generall manner, verse 3. but fully and particularly in the three verses following, Aggravating them by the consideration, 1. Of the the person against whom they had beene commited, verse 4. Against thee, thee onelyonly have I sinned, and done this evill in thy sight. 2. Of the filthy fountaine and bitter root from which they did spring, verse 5. Behold I was shapen in iniquity, and in sin did my mother conceive me. 3. Lastly, Of that knowledge and truth of saving grace which God had wrought in him before he fell into these sinnes, verse 6. Behold thou desirest truth in the inward parts, and in the hidden part thou hadst made me to know wisedome. And thus farre we have already proceeded.
Now in this verse and those two that follow, David returneth to his first petition for the pardon of his sinne; and (out of the abundance of his heart) repeateth it over and over againe. But in this verse he doth not onelyonly repeat and renew his suit for pardon, but he doth also shew the meanes whereby he hoped to obtaine it; that is to say, by being purged with hysope and washed from the filthinesse of his sinnes. Purge me with hysope (saith he) and I shall be cleane, wash me and I shall be whiter then the snow.
For the better understanding of the words three questions are to bee moved and resolved.
Quest. 1First, What is meant by this purging with hysope and by this washing that he speaketh of here?
Answ.For answer whereunto we must understand. First. That under the law of Moses as there were divers waies whereby the people of God, might contract legal pollution and uncleannesse, so there were also divers washings injoyned them to cleanse them from these pollutions, as the Apostle teacheth us, Heb 9.10. He that had the leprosy (which is the soulest pollution that the law speaketh of) after all the ceremonies performed by the priest for his cleansing, was to be washed in water, as you may see, Levit. 14.8. He that is to be cleansed shall wash his cloathes, and shave all his haire, and wash himselfe in water, that hee may bee cleane. Yea he that had but touched a dead body, or but beene in the tent where any man was dead (which was one of the least pollutions that one under the law could be subject unto) could not be cleansed till he had washed himselfe in water. He shall purifie himselfe (saith the law, Numb. 19.19▪) and wash his cloathes and bath himselfe in water, and shall be cleane at even. No man could be purged from any legal uncleannesse (were it greater or smaller) unlesse hee were washed. Secondly, A bunch of hysope was also used for the cleansing of them that were any way defiled under the law. The bloud and water (whereby the Leper was to be purified) must be sprinkled upon him with hysope, or els it could doe him no good, as you shall see, Levit. 14.6, 7. Yea in the least pollutions the party that was to be cleansed, must have the water of separation sprinkled upon him with a bunch of hysope as you shall find, Num. 19.18, 19.
Quest. 2But then it is secondly to be demanded, what reason David had to beg this of God, to purge him with hysope and to wash him, seei…g he might easily have beene thus purged, and washed when he would himselfe?
Answ.To this I answer, That he did not here beg of God the benefit and use of the outward ceremony▪ but of that inward and spirituall grace that was signified by it. These ceremonies were but shadowes and figures, the substance and body of them (as of our Sacraments now) was Christ and his merits. They are a shadow of things to come (saith the Apostle, Col 2.17.) but the body is of Christ. The water of separation and all other waters whe…y the uncleane were purified under the law (as well as that we use in baptisme now) was a type and figure of the bloud of Christ, which is said by the Prophet, Zach. 13.1. to bee a fountaine opened to the house of David, and to the inhabitants of Ierusalem, (to all the faithfull) for sinne and for uncleannesse. And the sprinkling of the water with hysope was a type and figure of the sprinkling and applying of the bloud of Christ, to all them that are to have benefit by it; Which is therefore called by the Apostle, Heb. 12 24. The bloud of sprinkling. So that when David prayeth here, Purge me with hysope, &c. his meaning is, as if he should have said thus, Lord wash me from the filthinesse of my sinnes in thy sonnes bloud, Lord sprinkle and apply that unto my conscience by thy holy spirit, and then I shall bee cleane in thy sight; yea not cleane onelyonly but whiter then any snow.
Qu…st 3But then yet a third Question remaineth, Why did not David expresse his request in such plaine termes, but thus darkly under the shaddow and veile of these legall ceremonies?
I answer,Answ. That he did so out of these two respects. 1. Out of the reverend esteeme he had of the ceremony it selfe, because it was the ordinance of God. 2. Because the remembrance and thinking of that ceremony was an helpe to his faith, and made him the better able to conceive of the benefit he desired to receive by the bloud of Christ; Namely, that it was as water able to cleanse his soule from all her filthinesse; and that before ever he could have benefit by it, it must bee sprinkled upon his soule by the spirit of Christ, as that water was wont by the priest to bee sprinkled upon the bodies of them, that were to bee cleansed under the law.
The words (being thus opened) doe yeeld unto us sundry very profitable instructions.
Consider the verse first in the lump altogether, and there be two things to be observed in it. 1. The reverend account that David a great Prophet maketh of a small ceremony used under the law, and the use he made of it, the helpe he received by it, by the washings, and by the bunch of hysope, they used in the sprinkling of them that were to be cleansed. 2. That he understood the spirituall meaning of it, and rested not in the outward ceremony, in that which hee might receive from man, but seeketh to God to doe his worke upon him, and to bestow upon him that inward grace, that was signified by this ceremony.
Secondly, Consider this verse particularly in the severall branches of it, and there be three other points to be observed in it. 1. That the meanes whereby he desired and hoped to be cleansed from his sins, was by washing him with water, which signified the bloud of Christ. 2. That the meanes whereby this water, this bloud of Christ was to be made effectuall to him, was by the Lords sprinkling it upon him as with a bunch of hysope. 3. The benefit he was assured he should receive by this washing and purging, he should be cleane, yea he should be whiter then the snow.
Of these points I will speake in order.
And first mark here,Nota. That David a great Prophet esteemed reverently of, and received helpe to his faith by a small ceremony appointed of God, by the washings used under the law, and the sprinkling with hysope that was then in use; Which teacheth us.
That the outward helps that God hath appointed us in his worship, Doct. 24yea the least ceremony or circumstance of his worship that he hath ordained (seeme it in it selfe never so meane and of little worth) may not be neglected, but is reverently to bee esteemed of and observed by us.
Before I come to the proofe of the Doctrine two things I must premise to prevent the mistaking of it.
First,Cautiō 1 These are not the chiefe things that God standeth upon or requireth at our hands. Thou desirest not sacrifices (saith David here, verse 16.) thou delightest not in burnt offering; that is, in comparison of other duties thou carest not for these things. There are weightier matters in Gods law then these as our Saviour teacheth us, Matth. 23.23. The piety of a Christian doth not consist chiefly in these outward things. The kingdome of God is not meat and drinke (saith the Apostle, Rom. 14.17, 18. about which much of the ceremoniall law is spent as the Apostle teacheth us, Heb. 9.10.) but righteousnesse and peace and joy in the Holy Ghost, For he that in these things serveth Christ, it acceptable unto God, and approved of men.
Secondly,Cautiō 2 If these outward things be performed never so constantly without the inward and spirituall worship of the heart, they cannot please God nor doe us any good, as we shall heare in the next Doctrine. Nay they are most loathsome unto God, as the body that hath beene most beautifull, is unto a man, when the life and soule is departed from it. Incense is an abomination unto me (saith the Lord, Esa. 1.13.) the new Moones and Sabbaths, the calling of assemblies I cannot away with, it is iniquitie, even the solemne meeting, as at your generall fasts, and such like.
But though this be so; yet is the Doctrine that I have raised from these words an undoubted truth, That those outward helpes that God hath appointed us in his worship, even the least of them may not be neglected by us. See the proofe of the Doctrine in two degrees.
First. In that part of the ceremoniall worship which David speaketh of here those purifications and washings, that were prescribed in Moses law, though they were but carnall ordinances (as the Apostle calleth them, Hebr. 9.10. that is, such as a carnall man might easily performe, and as were very sutable to the disposition of a carnall man) and though they were imposed upon Gods people (not as perpetuall ordinances but) untill the time of reformation, as the Apostle there speaketh; yet while that law stood in force they might in no case be neglected. This is evident both by the example of the blessed Virgin, who made conscience of the law of purification, and observed it carefully as you may read, Luke 2.22. and by that commandement also which Christ gave unto the Leper, Mar. 1.44. Goe and show thy selfe unto the Priest, and offer for thy cleansing those things which Moses commanded. As if hee should say, Neglect not those rites and ceremonies which are appointed for thy cleansing, by the law of Moses.
Secondly, Observe the proofe of the Doctrine even in such things as are no parts of Gods worship but onelyonly matters of circumstance in the worship of God. These things though they be of lesse moment then the worship it selfe, yet being appointed and commanded of God see what account is to be made of them. Foure instances I will give you for this.
First, The gesture of kneeling in prayer (though it be not of absolute necessity; for standing up reverently as we may see, Mar. 11.25. and expressing of our reverence by other gestures of our body, when we cannot conveniently kneele is lawfull also in prayer; as we see in old Iacob who lying on his deathbed though he could not kneele in his thanksgiving yet lifted up himselfe to the beds head as well as he could and bowed himselfe, Gen. 47.31.) yet see what account is to be made even of the gesture of kneeling in prayer when we can conveniently use it, see it (I say) in three proofes. 1. In that direction we have for it, Psal. 95.6. O come let us worship and bow downe, let us kneele before the Lord our maker. 2. In the example of Gods servants; of Daniel 6.10. of Ezra 9.5. of Stephen, Acts 7.60. of Peter, Acts 9.40. of Paul, Acts 20.36. yea of our blessed Saviour himselfe. And of these two last wee read that they used this gesture of kneeling in their prayer when they had nothing to kneele on but the bare ground; our Saviour in the garden, Luke 22.41. and Paul with all the Christians of Tyre (that accompanied him unto the ship) upon the seashore, Acts 21.5. 3. Lastly, In the Holy Ghosts expressing of the duty of prayer in this phrase of kneeling unto God, Every knee shall bow to me, Esa. 45.23. For this cause I bow my knees unto the father of our Lord Iesus Christ, saith the Apostle, Ephes. 3.14. that is, I pray unto him.
Secondly, The place where God appointed the sacrifices to be offered, and other parts of his ceremoniall and solemne worship, to be performed was but a small matter one would think Ieroboaem thought that seeing he did not intend to worship any false God (as Solomon had done, 1 King. 11.4, 5, 7.) but the true God onelyonly, it was no great matter in what place he did worship him; specially though he did it not at Ierusalem, which he of all other places thought the most inconvenient and dangerous to him, 1 King. 12.27. therefore he made choise of Dan and Bethel to bee the places of Gods solemne worship, 1 Kings 12.29. But see how the Holy Ghost noteth even this for a most hainous sinne, 1 Kings 12.30. Yea see what a matter God maketh even of this, Leviticus 17.3, 4. hee pronounceth him to bee no better then a murderer that should offer a sacrifice to God in any other place then before the tabernacle of the Lord.
Thirdly, The persons that by Gods appointment were to meddle with the arke of God was but a matter of circumstance. And yet see what account the Lord made even of this. If any other then such as hee had appointed thereunto did meddle with it, or but touch it, or but looke into it, hee accounted him worthy of death; as we may see in the example both of Vzzah, 2 Sam. 6.7. and of the men of Bethshemesh, 1 Sam. 6.19. Ieroboam thought it a matter of no great moment though hee made other men priests to offer sacrifices unto God then such as were of the sonnes of Levi, specially in a case of necessity when no Levites could be got (as it appeareth indeed by 2 Chron. 11.13, 14. that he could get none) but see how the Lord noteth this also for one of his heinous sinnes, 1 King. 12.31. and for a chiefe cause of the ruine of his house, 1 King 13.34.
Fourthly and lastly, The time when the Passeover was to bee celebrated was but a matter of circumstance. Ieroboam (a worldly wise man) thought it (it seemeth) a point of foolish precisenesse to thinke the solemne worship must needs bee performed just at those times that God had appointed in his law; and therefore (out of a politicke respect) hee altered the time. But marke how the Holy Ghost noteth this also to have beene his heinous sinne. Hee offered upon the altar which he had made in Bethel (saith the holy story, 1 King. 12.33.) the fifteenth day of the eight monethmonth, even in the monethmonth which he had devised of his owne heart. On the other side wee see the conscience our Saviour made to observe precisely the Lords direction even in this. He received it wee know at the same time when hee instituted the Lords Supper, and that was the same night that hee was betrayed as the Apostle affirmeth, 1 Cor. 11.23. Yea hee made it a matter of necessity to receive it just at the same time that he did, Luke 22.7. Then came the day of unleavened bread, when the passeover must bee killed. And yet the whole Church of the Iewes received it not till the day after his passion; for the day of his passion, was the day of the preparation for the passeover, as you shall find, Iohn 19.14. Why would hee differ from the whole Church in such a trifle as this? Why would hee not conforme himselfe to the custome of the Church in such a matter? O hee accounted it no trifle though it were but a matter of circumstance; because God had given expresse direction in his Word for that circumstance, Numbers 9.2, 3. Let the people of Israel keepe the passeover at his appointed season, In the fourteenth day of this monethmonth at Even, ye shall keepe it in his appointed season; according to all the rites of it, and according to all the ceremonies thereof shall yee keepe it. Ye shall not neglect any one of the rites and ceremonies of it. Yea the Lord had said, Numb. 9.13. that he that observed not the just time, that God had set for it should bee cut off from his people. So dangerous a thing it is to swerve from the direction God hath given us in his Word, even in the least circumstance of his worship.
The reasons and grounds of this Doctrine are principally two.
First,Reason 1 The respect wee owe to the commandement and ordinance of God. The least thing in Gods worship that hee hath appointed must not bee neglected, even because hee hath ordained it. Circumcision is nothing (saith the Apostle, 1 Cor. 7.19.) and uncircumcision is nothing, but the keeping of the commandements of God. Though wee could see no other reason for them at all, nor had any hope to receive good by them, yet this is sufficient reason to move us to observe them, because God in his Word hath given us direction so to doe. In observing of them, wee doe our homage to God, and shew our obedience unto him. This reason prevailed with our blessed Saviour. 1. Hee received the Sacrament of circumcision in his infancy, Luke 2.21. and afterward the Sacrament of baptisme too, Luke 3.21. 2. He submitted himselfe to the law of purification, Luke 2.2…. 3. He received the Sacrament of the passeover, Luke 22.15. 4. He frequented the Church assemblies constantly upon the Sabbath, Luke 4.16. and all upon this ground that these were Gods ordinances and hee must shew his obedience to God in all things, Thus it becommeth us (saith hee to Iohn, Matth. 2.15.) to fullfill all righteousnesse. There were other purifications that were in use in that Church and much stood upon in those daies which hee made no such reckoning of (though in themselves a man would have thought they had beene every whit as good as these that hee made conscience of) upon this ground that they were not of Gods ordaining, they were but the precepts of men, Mat. 15.9.
Reason 2Secondly, These things are ordained of God and enjoined us to observe for our owne good. Keepe the commandements of the Lord, and his statutes (saith Moses, Deut. 10.13) which I command thee this day for thy good. That which is said of the Sabbath, Marke 2.27. The Sabbath was made for man, for mans great benefit and helpe, hee could not have beene without it; the same may bee said of every thing in Gods worship that hee hath ordained, hee hath ordained it for our good even to further, and increase the worke of his grace in our hearts. And wee may confidently expect a blessing from God, in observing the least thing that hee hath appointed us to use in his worship, that God will give it vertue, and make it effectuall to doe our soules good, if wee use it aright. See in three examples what vertue and force there was even in very small things that were of Gods ordaining. 1. Numb. 21.9. The very looking up to the brasen serpent cured all that were stung with fiery serpents. 2 Iosh. 6.20. At the blowing of the trumpets of rammes hornes, and shouting of the people, the walls of Iericho fell downe flat to the ground. 3. 2 Kings 5.14. By dipping himselfe seven times in Iordan, Naaman was perfectly cured of his Leprosy. See what force there was in small things, that are of Gods ordaining, and how undoubted a truth that is which the Apostle saith, 1 Cor. 1.25. The weakenesse of God is stronger then man. The ceremonies and religious observations that are of mens devising (as crucifixes to pray before, crossing of our selves, observing of popish fasts and superstitious holydayes, sprinkling with popish holy water and such like) though they carry great shew of helping us in devotion, yet of them all it may bee said as our Saviour said of the Iewish purifyings, Matth. 15.9. they are a vaine worship: there is no force nor vertue in them, to further the soule one jot in true piety, and devotion. Yea those very things, that were once Gods owne ordinances (as these washings and sprinkling with hysope that David alludeth to here, and such like) when they grew out of date, and ceased any longer to bee commanded of God, even they then lost that vertue and strength that once they had, and became weake and beggerly elements, as the Apostle calleth them, Gal. 4.9.
The uses that this Doctrine serveth unto, are two principally, 1. For instruction. 2. For exhortation.
Vse 1.For the first, Two things we are to learne from this Doctrine.
First, That wee are bound to follow the direction that God hath (either by precept or example) given us in his Word, even in the least circumstance of his worship; wee may not say that in matters of substance wee must follow precisely the direction, but in matters of circumstance wee are not bound so to doe. The direction that God hath given us in his Word for the least thing that is to bee done in any part of his worship, may not bee neglected without great sinne and danger. Admit it were but a matter of circumstance what day wee keepe our Sabbath on, so we keepe one in seven (as some have conceited it to bee) yet because God hath given us expresse direction in his Word (by the example and practise of the Apostle, and of those Churches that were planted by him, Acts 20.7. 1 Corinthians 16.2.) to keepe it on the first day of the weeke, the Church may never keepe it on any other day then that. See thou make all things (saith the Lord to Moses as you shall find it, Hebrewes 8.5.) according to the patterne shewed unto thee in the mount. The written Word is unto us in stead of that patterne, that was shewed unto Moses in the mount. In every thing wee doe about Gods tabernacle and worship, wee must precisely looke unto and follow that patterne, observe what hee commands.
Secondly, This teacheth us how to judge of that imputation that is put upon many of Gods faithfull servants (and that maketh them as odious in the world as any other thing doth) that they are held to bee more precise then wise, that they are too strict and singular in matters of small moment. And surely such as are indeed more precise and singular then they ought to hee, doe justly deserve to bee blamed for it. And I will tell you who they bee that are so. 1. Such as are strict and zealously superstitious in the observing of their owne fancies, and the customes and traditions of men. Such a one was Paul before his conversion, exceedingly zealous of the traditions of his fathers as hee saith, Galathians 1.14. Such were the Iewes that pressed with great heate and contention, both Christs Disciples, Marke 7 2, 3. and Iohns, Iohn 3.25. to observe their purifyings. 2. Such as seeme to bee very precise in smaller things (as in matters of ceremony, and some outward observations which indeed God requireth them to make conscience of) but make no conscience of the weightier points of Gods law. This precisenesse our Saviour taxeth, to bee no better then grosse hypocrisy, Matthew 23.23, 24. 3. Lastly, Such as out of ignorance and blind devotion denie unto themselves the liberties and comforts of this life that God hath allowed them, To these Solomon speaketh, Eccl. 7.16. Bee not righteous overmuch, neither make thy selfe over wise: why shouldst thou destroy thy selfe? But so long as a man keepeth himselfe to the direction of the Word, take heed how thou scorne him, take heed how thou blame him for such precisenesse, for wee are all commanded of God to bee strict, and precise this way. What thing soever I command you, (bee it great or small saith the Lord, Deut. 12.32.) observe to doe it, thou shalt not add thereto, nor diminish from it. And Exod. 23.13. In all things that I have said unto you, be circumspect. And he instanceth in a point of strange precisenesse. Make no mention of the names of other Gods, neither let it be heard out of thy mouth.
The second use that the Doctrine serveth unto is for exhortation to perswade every one of us to a more reverent esteeme and conscionable use of the whole outward worship of God,Vse 2. of all those exercises of religion that the Lord hath in his Word commanded or commended unto us; that is to say, the observation of the Sabbath, hearing the Word and reading of it, receiving the Sacrament, singing of Psalmes, all manner of prayer both publique, and with our families, and in secret also. Of never a one of these any man can doubt, but they are ordained of God, and commended to his in his Word. Marke how this exhortation riseth from the Doctrine. If the ceremoniall worship that was to endure for a time, was so much to bee regarded, how much more is the morall and perpetuall worship of God to bee accounted of? It is the Apostles reason, 2 Corinthians 3.11. If that which is done away was glorious, much more that which remaineth is glorious. If wee may not neglect the least circumstance of Gods worship, that hee hath given us direction for in his Word, how much lesse the substanciall parts of his worship and service. If I may not neglect the gesture of kneeling in prayer (when I can conveniently use it) then much lesse may I neglect the duty of prayer it selfe. If I may not neglect the benefit of mine eye in the Sacrament, but I must desire to behold and looke upon the bread and wine, the breaking of it and powring of it out, then much lesse may I neglect the benefit of receiving the Sacrament it selfe.
Foure motives I will use to enforce this exhortation upon your hearts.
Motive 1First, These duties (these parts of Gods out ward worship) are enjoyned us by that commandement which our Saviour Matth. 22.38. calleth the first and the great commandement. 1. It is the first commandement, here you must begin, thou canst not make conscience aright of any of the commandements following till thou begin here and make conscience even of the outward worship of God. In which respect the Lord calleth them (in the reason of the second commandement, Exod. 20.6.) that make conscience of that commandement, such as keepe his commandements. 2. It is the great commandement, Wee can in nothing better shew our obedience and doe our homage to God, then by the diligent and conscionable use of his outward worship.
Motive 2Secondly, The Lord esteemeth of the love we beare him according to the conscience we make of the second commandement, according to the account we make of his outward worship, and our dependance upon his direction in it. This is plaine in the reason of the second commandement, Exod. 20.5, 6. He calleth them that make conscience of this commandement such as love him, and those that do not, such as hate him.
Motive 3Thirdly, The best of us have need of every one of them. Adam even in his innocency had need of the Sabbath, Gen. 2.3. The King (saith the Lord, Deut. 17.19.) must read the Word daily, and had need so to do, as appeareth by the reason of that commandement there. Daniel had need to pray every day, Dan. 6.10. And how much more then have we?
Motive 4Fourthly, Thou shalt certainely receive good by them if thou use them conscionably. 1. Good in thy soule (for which they were chiefly ordained) 1 by keeping the Sabbath, Esa. 58.13, 14. 2 by hearing, Esa. 55.3. 3 by reading, Deut. 17.19. 4 by receiving, 1 Cor. 10.16. 5 by prayer, Phil. 4.6.7. 6 by singing of Psalmes, Ephes. 5.19, 20. 2. Good even in thine outward estate. The arke brought a blessing upon the house of Obed-Edom, 2 Sam. 6.11, 12. The true worship of God used in it strengthened Rehoboams kingdome, 2 Chron. 11.17. The Sabbath shall be a blessing to all that keepe it conscionably and no curse, Exod. 20.11. See what a promise God maketh to watch over their families that worship him, Exodus 34.24. On the other side thou hast no cause to expect his blessing but his curse upon all thou hast, if thou neglect his outward worship, Exod. 5.3. Let us sacrifice—lest he fall upon us with pestilence or with the sword.