Choice and Practical Expositions on Four Select Psalms, Sermons on Psalm 51 · Sermon 8
SERMON VIII.
PSAL. 51.7.
Purge me with Hyssop, and I shall be clean: wash me, and I shall be whiter than Snow.
There is nothing which is more natural and agreeable to one that is sick, than to seek out, and repair to the Physician: For one that is sentenced and condemned in Law, and under the sense and apprehension of it, than immediately to sue for a Pardon to be granted to him. And as in Temporals, so likewise in Spirituals; as in reference to this present life, so in reference to that also which is to come: an instance whereof we have here in the Connexion of this present Scripture, from the example of the Prophet David, who having in the Verse before, as I have already shewn unto you, aggravated the greatness of his sin and offence against God in sundry circumstances, does here now in this present Verse, (which with God's assistance we are to handle in course at this present time) proceed to a Petition for the curing of those Spiritual Distempers which were in him, removing his defilements from him, and remitting of his transgressions to him, in the words which I have now read unto you, Purge me with, &c.
IN the Text it self we have two general parts observable of us, First, The Request or Petition which David makes to God in behalf of himself: Secondly, The Benefit or Advantage which David promises to himself upon the granting of this Request unto him. The Request or Petition which he makes, that is exhibited in two expressions, For purging, for washing, Purge me with Hyssop, and wash me. The Benefit which he expects from the granting of this request unto him, that we have in two more; First, In the positive, and I shall be clean; Secondly, In the comparative, and I shall be whiter than Snow.
We begin with the first General, viz. The Request, or Petition it self, Purge me with Hyssop, and wash me. This at the first hearing sounds only a corporal purification, as if David had only lookt at the purging and washing of his Body: for Hyssop; and the water of it, reaches no further than that. But yet there was a great deal more intended by him in it, which was the cleansing and purifying of his Soul. He that but in the words last before had told us that God had taught him Wisdom in the hidden part, could not so soon forget himself, as to beg only the purifying of his body and outward man; therefore David herein hath respect to somewhat else, which is the purging of his sin by the Blood and Merit of Christ, as was typified by those corporal washings which were under the Law, Heb. 9.10. And accordingly there are two Particulars, which in this Clause are considerable of us; First, The Type or Legal Ceremony; Secondly, The Anti-type or Evangelical Signification. The Type or Legal Ceremony that refers to the external washing of the body with water, and sprinkling of it with Hyssop, which was prescribed by the Law of Moses to the people of the Jews. The Anti-type, or Evangelical Signification, that refers to the sprinkling of his Soul with the Blood of Jesus Christ, which was typified by that Observation.
For the first, here was the Type or Ceremony, washing and sprinkling with Hyssop, this was that which upon sundry occasions was in use amongst the Jews, and by God himself injoined unto them. As there were divers ways of contracting Legal pollution, so divers ways also of cleansing themselves from it: This of Hyssop was one amongst the rest, which we find used upon a three-fold occasion: The first was in the Institution of the Passover, where they were to take a bunch of Hyssop, and dip it in the Blood of the Lamb, and sprinkle it upon the posts of the door, that so whiles the destroying Angel past through them, he might distinguish the house of an Israelite from the house of an Egyptian, Exod. 12.22. Secondly, In the cleansing of the Leper, Lev. 14.6, 7. he was to have blood and water sprinkled upon him with Hyssop, or else it could not be effectual to him, as we may see if we consult the place. Thirdly, Even for lesser uncleannesses, there was to be a water of separation made of the Ashes of an Heifer, and it was to be sprinkled with a bunch of Hyssop, as we shall find it in Num. 19.18. Now accordingly with respect had to this Jewish Ceremony appointed by God, does the Prophet David here in this place, when he speaks of his purification from sin, desire to be purged with Hyssop. Where we may observe that due regard which was given by him to this Legal Institution, together with his spiritual use and improvement of it. There are two things (here at once) remarkable in him, and which may profitably be made use of by our selves: The one is, that he does not slight and neglect this outward means and help of his Faith; he makes use and mention of Hyssop from his intention: Secondly this, That he does not rest or sit down satisfied in the meer use of the outward Ceremony, but with it hath respect to that inward and spiritual Grace, which was especially signified by it. We may take notice of both.
First, I say, He makes use of Hyssop, and so has a regard to the outward Observation; which shews us what is to be done also in the Analogy and proportion by us which are Christians. We are to honour the Ordinances of God, and those means which now under the Gospel God hath appointed as helps of our Faith; though in themselves, and in outward appearance, never so mean. There's the same general reason, which holds now, that held then, though the things themselves be abolished; and those which are good Christians will accordingly have respect hereunto, even to be as careful of those performances which now lie upon us, as they were of what lay upon them. As for them, we shall observe upon inquiry how careful they were to be of every part, yea circumstance in God's worship, which might not without manifest danger be neglected by them. In Heb. 10.28. it is said that he that despised Moses Law, he died without mercy; and Heb. 2.2. Every disobedience and transgression it received a just recompence of reward: Disobedience and transgression in this kind whereof we now speak; not only in matters of greater moment, and the substantials of Religion, but also in things of lesser consequence and circumstantial to it: but still the more material the things were, so much the greater was accounted the neglect. See it in one or two instances for the things themselves: for example, in Circumcision; how strict was the Law of God about that? when as he that wanted it, was to be cut off from God's people, Gen. 17.14. And the neglect of it so dangerous to Moses, that it had like to have cost him his life, Exod. 4.24. The Lord met him by the way, and would have killed him. The same was also concerning the Passover; all the Congregation of Israel were to observe it; and he that should eat leavened bread within those days, when it was prohibited, to be cut off from the Congregation of Israel. And so likewise as for the things themselves, so for the circumstances of them; as Nadab and Abihu, because they offered strange fire to the Lord, they were themselves consumed with fire from God, Lev. 10.1. Now as the Apostle tells us in 1 Cor. 10. All things happened to them in types, and they belong to us. The scope and drift of all this, was to signifie that strictness and exactness which God required of his Servants under the Gospel, in the doing of those things which he enjoined them, and required of them.
And this now therefore accordingly is to be the use which we are to make of it: There are divers things now required of us, which a profane and carnal heart would be ready to think there were no great matter in them; which yet by virtue of God's Command, and the Institution of Christ, become sacred and venerable to us, and to be observed by us. Take it for instance in the Sacraments, and the use of the Sacramental Elements; what's the eating of a crum or or two of Bread? the drinking of a sip or two of Wine, in the Lord's Supper? these are mean things in themselves; but if we consider them in their scope and drift, and that which God intends by them, they become now of an higher Consideration. So as for the other Sacrament of Baptism, the sprinkling of a little Water upon the face of a Child, is a thing in it self which carries no great matter in it, an ordinary business; but if we shall consider in it the Ordinance of God, the Institution of Christ, the spiritual good which it redounds unto, this sets it at an higher rate.
Therefore let us take heed how we neglect or despise such things as these are; the Ordinances of God are in these days in which we live fallen into great contempt amongst us, and especially this which I have now last mentioned, the Sacrament of Baptism, not only in the simple omission of it, but (which I look upon as little better, and (in some respects) worse, in the slight and superficial performance, it being as good never a whit, as never the better. People look upon it but as a trivial business, and accordingly they behave themselves about it in their ordering and handling of it; for which cause they receive no more comfort or benefit by it, than for the most part they do. Now it concerns us to be better advised in this particular, after the example of this holy man before us, even to put a greater valuation upon this, and the other Ordinances of Christ, and that upon this account especially, as they relate to him: There's no great matter in Hyssop simply in it self, but a Strawing-herb which ye lay in your Windows: but there was a great deal in it considered as appointed by God in his service. And this was that to which had such regard; not to the Hyssop so much, as to the Ordinance; not to the sprinkling, but to the Institution; not to the Herb in its Physical or Natural consideration, but in its spiritual and moral, as it receives virtue from God's Command. And thus it should be likewise with us in our Evangelical Dispensations; the Baptismal Water, it is in its own nature but common and ordinary, but the use and improvement of it supernatural: The Eucharistical Bread and Wine in themselves the same with others, but resemblances of higher things. The Preaching of the Word in appearance but as other kind of speaking, yet according to Divine appointment and Institution, even the power of God to Salvation to them that believe. Thus those things which simply considered are but mean and contemptible, yet God's Ordinance sets an high price and reckoning upon them, for which cause they should be esteemed so by us. But so much of that first particular, David's regard to the outward Ordinance, whiles he makes mention of Hyssop.
The second is his improvement of it, whiles he rests not in the outward Ceremony, but is carried further to the inward Grace, which is signified by it. And this is that which David also was here in this place, which appears especially from hence, in that he hath recourse to God for the purging of him with it. If David had only rested in the outward Ceremony, the washing of Water, and sprinkling with Hyssop meerly in themselves, he might have done that when ever he had pleased, and there had been an end of the business; he needed not to have gone for that to God, but only to the Priest. But now when we find him to do thus, it speaks this to us, that he looked after the effectual improvement of this Ordinance to himself: for in every Ordinance which is used by us, there are two things considerable, somewhat which is done on our part, and somewhat which is done on God's; ours is the external performance, his it is the inward blessing, and gives power and virtue to the performance; now this latter is that which David begs here of God, and so should also be done by us. We should in all undertakings of the Ordinances, of what nature or kind soever they be, have recourse to God for his blessing and sanctifying them to us. When we bring our Children to Baptism, not only desire the Minister to wash them, or sprinkle them with water, but moreover desire God to sprinkle them, and wash them with his holy Spirit. When we come to the Lord's Table, not only partake of the outward Elements, but desire the Lord to make us partakers of the Graces of his Son. When we come to the hearing of the Word, not only desire that the Preacher may speak to our outward Ears, but that God himself would speak to our hearts. This is to use the Ordinances in that manner as we ought to use them, when we wait and depend upon God for his giving us the efficacy of them▪ Thus does David here, he desires God to purge him with Hyssop: God? How so? This was not a work proper to Him. True, not as to the external performance; but as to the sanctifying of it, so it was: And so David understood it, when he desires God would purge him with Hyssop, he desires that God would sanctifie this Rite and Ceremony to him, whereby he might receive the proper benefit and comfort of it; that so God's Ordinance might not be in vain, and frustrate to him.
And this is that which is the true and proper ground of it, even upon this account; we have therefore cause in all our using of the Ordinances to betake our selves to God for his concurrence, because otherwise they will prove unavailable and ineffectual to us. Look what the Scripture says of our corporal food, it is more especially true of our spiritual; and what is observed of the nourishment of our bodies, holds chiefly of the nourishment of our souls. As for that other, viz. our corporal nourishment, it is said, That man lives not by bread, but by every word that comes out of the mouth of God, Mat. 4.4. And agen, The Creature (speaking of our food) it is sanctified by the Word of God, and prayer. By the Word of God, i. e. The Word of God's Command putting a virtue into it, and prayer, as fetching and drawing out this word from it. In like manner it holds also in spirituals, that these are sanctified to us by God's blessing, which we seek to him, and call upon him for, and in no other way. All we can do without this, it is to no purpose. If David had been washed and purged never so much with Hyssop, and God himself had not set in with him in the use of this outward performance, all had been in vain unto him. And so it is for any thing else, which is now of use amongst our selves, it is the Lord's blessing which is all in all in them.
The Consideration of this point may therefore justly condemn the neglect of many persons in this particular: There are many who in their approach to the Ordinances rest in the things meerly done, and never look any further about them; come to them as the work only of man, but not as expecting any concurrence from God: Think if they have been present at a Sermon, or a Sacrament, or a Fast, that that's enough for them; whereas, alas, if God himself do not come in, and join his blessing to them, they had as good never have undertaken them. There's a double defect and privation which follows upon the neglect of God himself in the use of his own Ordinances; the one is want of acceptance, and the other is want of success.
First, There's want of acceptance; God is no further well-pleased with us in any duty which is undertaken by us, than as himself is ey'd in it, and as himself is active about it. The best services that we can do so far forth as they come from us, and as we only are imployed in them, they carry a great deal of defilement, and so unloveliness in them: It is God's own breathing upon them which makes them accepted. The Israelites in the use of the Sacraments, without this, with many of them God was not well-pleased, 1 Corinth. 10.2.
Secondly, Want of success; without his blessing they can do no good neither: All the labours of the Ministers, they are ineffectual without his assistance, and it is his concurrence that makes them up; as you may see in all particulars: in Baptism, John baptizes with water, but Christ baptizes with the Holy Ghost, and with fire, (Matth. 3.11.) In the Lord's Supper, Moses gave you not that bread from Heaven, but my Father giveth you the true bread from Heaven, (Joh. 6.32.) In Preaching, Paul planteth, and Apollo watereth, but it is God that giveth the increase. In Prayer, We know not what to pray for as we ought, but the Spirit it self maketh intercession for us, Rom. 8.26. In Absolution, I create the fruit of the lips, peace, peace to him that is afar off, and to him that is nigh, Isai. 57.19. And so here in this present service of David's, he desires God to concur with him, or with the Priest to him, Purge thou me with Hyssop, &c. So much for that, the first Particular in the first General, viz. The Type, or outward Ceremony, as referring to the Jewish Institution, &c.
The Second, is the Anti-type, or Spiritual Signification, as referring to the Blood and Merit of Christ, which was typified and signified in this performance. And here there are two things more considerable of us: First, The necessity of this Blood of Christ for the purging away of sin, Purge me with Hyssop, i. e. Purge me with the Blood of Christ, which the Legal Hyssop did shadow and prefigure. Secondly, The necessity of Application of this remedy in general to David's soul in particular, for his comfort and consolation of mind.
First, I say, here's the necessity of Christ's Blood for the purging away of sin; for these words are to be taken absolutely, and emphatically, and exclusively, as if nothing less would serve the turn. It is not, Purge me with Christ's Blood among other things, no, but with Christ's Blood alone, as that which only will do me good in this business. Therefore we read of the Blood of sprinkling, and of the sprinkling of Blood in Scripture, and that still applied to this purpose, the former in Heb. 12.24. and the latter in Heb. 11.28. All to signifie thus much unto us, that under that Legal sprinkling was shadowed out to us Christ's Blood; and so we are here to understand it in this present place. We cannot think David to be so simple as to think that the sprinkling of a bunch of Hyssop, applied to his Body, would cleanse his Soul; but he had a further aim in it than so, which was the sprinkling of Christ's Blood upon his Conscience, which is agreeable to other expressions in Scripture, as 1 Pet. 1.2. Through Sanctification of the Spirit, and sprinkling of the Blood of Jesus Christ. And Heb. 10.22. Having our hearts sprinkled from an evil Conscience; which still relates to the Blood of Christ applied thereunto. So then this is that which we must rest in, and make the resolution of this expression, that David expected mercy from God in no other way than by the Blood of Christ. Purge me with Hyssop, and I shall be clean; i. e. Purge me with Hyssop, or else I shall not be clean; there's no other way of my cleansing but this.
For the better opening and illustrating of this present point unto us, there are two Branches considerable in it. First, That there is no Reconciliation to be expected betwixt God and us, and so consequently no Salvation but only by Jesus Christ. Secondly, That there is no Reconciliation neither, or Salvation to be expected from Christ, but only in the Mediation of his Blood. Both of these are exhibited in this Hyssop, Jesus Christ, and the Blood of Jesus Christ.
First, (I say) There is no Reconciliation, and so consequently no Salvation to be expected betwixt God and us, but only by Jesus Christ. This purging with Hyssop, it refers to Christ, and to Him alone; and the Scripture does accordingly exhibit Him as the only Help to this purpose, and that in sundry places of it. Thus Act. 12.4. There is no Salvation in any other, for there is no other Name under Heaven given among men whereby we must be saved, 1 Cor. 3.11. Other Foundation can no man lay than that which is laid, which is Jesus Christ, Acts 13.39. By Him, i. e. by Him only are all that believe justified from all things from which ye could not by, &c. Still the whole work of Pacification and Redemption from Guilt, it is ascribed to Christ for the accomplishment of it.
The main ground hereof is this, because He is the only appointed of God for this purpose. That there must be Reconciliation, that is clear; for we are all by Nature Children of wrath, Ephes. 2.3. And that this Reconciliation is to be obtained by Him, it is as clear likewise, because Him hath God the Father sealed for us. There can none reconcile us to God, but He alone whom God will accept of, and does design for this Reconciliation. Now this is Christ alone, as is signified in abundance of Scriptures, 1 Cor. 1.30. He is of God made unto us Wisdom, Righteousness, Sanctification and Redemption. Rom. 3.24, 25. Being justified freely by his Grace through the Redemption which is in Jesus Christ, whom God hath set forth to be a propitiation through faith in his Blood, &c. Coloss. 1.19, 20. It pleased the Father that in Him should all fulness dwell. And by Him to reconcile all things to himself, I say, by Him, &c. not emphatically only, but exclusively. And 1 Tim. 2.5. There is one Mediator betwixt God and man, the Man Christ Jesus.
The Consideration whereof, shews us the boldness and fondness of all such as expect atonement with God in any other way than this; as there are many which do, that think to be saved upon the terms of God's absolute mercy in it self, without relation to Christ. This is contrary to the Doctrine of the Scriptures, and amongst the rest, to the scope of this Text, and so at last will prove but as a broken Reed unto them: There's no Reconciliation with God, but in satisfaction to his Divine Justice; and this is wrought only by Christ, who by himself hath purged our sins; and as an evidence of it, is sate down at the right hand of the Majesty on high, as the Apostle tells us in Heb. 1.3. It is He alone that hath paid the debt, and taken off the guilt which was upon us for the breach of God's Law; The Lamb of God that hath taken away the sins of the World, as John the Baptist proclaims him, Joh. 1.24. So then these things they hang in a Chain, and run in a Link; no Salvation without Remission, no Remission without Reconciliation, no Reconciliation without Satisfaction, no Satisfaction without Christ; ergo, no Salvation without Christ.
As for what God might have done upon the account of his Sovereignty and Dominion, and as yielding of his own Right, we do not here dispute; but there are three things here considerable of us: First, That God would not pardon sin upon any other account than the satisfaction of his Justice. Secondly, That God thought of no better way whereby to satisfie his Justice, than by Jesus Christ. Thirdly, That these two being supposed, and taken for granted, we can now expect Salvation from him upon no other terms than of Christ Jesus making satisfaction to God's Justice in our behalf.
First, I say, God would not pardon sin upon any other account than the satisfaction of his Justice; and that for this reason especially, that so both his Attributes might be held up in their perfect vigour and fulness, his Mercy and Justice too, which are both of them alike dear unto him; and the latter of them especially preserved in this way of satisfaction, it fully answers the Justice of God.
Secondly, God thought of no fitter way whereby to do that, than this of doing it by Jesus Christ. There was no more convenient way, as Austin very well concludes; which we know, as by the event, because it was that which God made choice of. So also upon some other Considerations in it besides, as that from hence we have a fuller Demonstration of the love of God, in giving us not only life, but also his Son: Of the heinousness of sin, which could be expiated by no other means besides the pattern we have set before us of Humility, Obedience, Patience, and other Virtues in Christ himself suffering for us.
Therefore, Thirdly, upon this supposition, we can now expect Salvation no other way, nor upon no other terms: Those which promise it either to themselves or others, they will deceive both others and themselves. Besides, the great Indignity which is hereby offered to the Majesty of God, who delighting in such a way as this, to illustrate so many Attributes at once. His Wisdom, and Justice, and Mercy, and Power, and Truth, cannot perswade men to rest in this way as most convenient, nor to accept of it for their own good, but will find out other shifts and devices of their own brains. The sum then of all is this, That we apply our selves to the purging of this Hyssop; That we betake our selves to God in Christ alone for everlasting Salvation, and close with Him in the Covenant of Grace, and take heed of despising such unspeakable Riches of Mercy as is herein tendred to us. If this will not serve our turns to have Happiness in such a way as God has provided it, we must be content to perish eternally. That man that thinks much to be saved by Christ, let him be damn'd; it is a condition good enough for him, and such as he may thank himself for coming into.
But, Secondly, As there's no Salvation but only by Christ; so this which is, it is by His Blood. This is also signified to us in this sprinkling of Hyssop; and it is held forth in other places besides, Col. 1.20. Having made peace through the Blood of his Cross. Ephes. 1.7. In whom we have Redemption through his Blood, the forgiveness of sins. Rom. 5.9. Being justified by his Blood, we shall be saved from wrath through him. Still there's mention made of His Blood, i. e. his Death and Sufferings, in order to Reconciliation.
And the reason of it is this, Because that otherwise there can be no satisfaction made to the Justice of God: There's nothing which will pacifie God's wrath, but the death of the sinner, either in his own person, or his surety. This was signified in the Sacrifices of the Law, whereas we find it in Levit. 17.11. it is said that it is the Blood that makes atonement for the soul. And Heb. 9.22. Without shedding of Blood there is no remission of any sin.
This (for the improvement of it) serves to meet with the Doctrine of the Socinians, who deny this present Truth, and teach that Christ obtained pardon for us by intreaty only, and intercession; not by paying a ransom for us, as satisfying God's Justice by his Death. What is this but exceedingly to derogate from the perfection of his work of Mediatorship, and to diminish his exceeding bowels and love to Mankind: which therefore far be it from us to entertain in our thoughts. No, The Lord hath laid upon Him the iniquity of us all, Isai. 53.6. i. e. the full punishment of all our sins. Christ hath redeemed us from the curse of the Law, being made a curse for us, Galat. 3.13. Yea, He trod the Wine-press of the fierceness of the wrath of God Almighty, Rev. 19.15. There was no other way than this for him to work our peace and atonement, and this he hath taken.
But this, may some say, is repugnant to that freedom of God's Grace and Goodness which the Scripture speaks of as to the pardon of sins. If God does not forgive us our sins, but upon a price of Blood paid by Christ, and satisfaction fully made to his Justice, he does not then forgive them freely, as he is frequently said to do, Justified freely by his Grace, Rom. 3.24.
To this we answer, That though our Salvation was purchased by a price, and the precious Blood of Jesus Christ, and so due in regard of Him; yet in respect of our selves it was free.
First, It was free in regard of devising and finding out such a means as this was for the reconciling of the World to himself, when we had apostatized and fallen off from God in our first transgression, and so broken that first Covenant which God was pleased to make with us. He might now have justly left us in that wretched and miserable condition, whereinto we were fallen, and never have looked after us more. Now that he was pleased to propound such a way as this for our recovery and restauration, this was Grace and free Mercy in him, and so to be acknowledged.
Secondly, It was free in regard of his acceptation of Christ as a Surety for us; who might, if he had pleased, exacted the payment of the Debt in our own persons: Now that he lets us to escape, and takes Christ in our stead, this was more than he was bound to do for us, and so a part of his free Grace, Ephes. 1.6.
Thirdly and lastly, We are saved by free Grace, though by the Death and Blood of Christ, because it is free Mercy and Grace whereby God does chuse any of us in Christ from all eternity, and in time incline and draw our hearts to the accepting and embracing of him, and closing with him. Thus the Doctrine holds good notwithstanding, That we are saved only by the Blood of Christ, and yet also by Grace. And so now I have done with the first point considerable in these words as applied to Christ, Purge me with Hyssop, i. e. The necessity of the Blood of Christ for the purging away of sin. No Reconciliation or Salvation but by Christ, no Reconciliation or Salvation even by Christ, but through his Blood.
Now the second thing which is also intimated in this Expression, is the necessity of Application of this Remedy in general, to David's Soul in particular; and so consequently to the Soul of every one else, that will have benefit by it, Purge me with Hyssop. It is not enough for us, as to our Salvation, and peace and comfort, that Christ hath died, and that his Blood was shed; unless this Death and Blood of Christ be also appropriated and made over to us, and our hearts and consciences sprinkled and purified with it. This is likewise here intended. Look as it was under the Law, as to this Ceremony which David here alludes to: It was not enough for the Leper to have a bunch of Hyssop by him, but he must have the Blood therewith sprinkled upon him to make it effectual, as may appear by all those places which we mentioned before unto you. So also here now in the improvement of that Type under the Gospel, it is not enough to know and see that Christ's Blood is shed, unless we our selves have a right and interest in it, and be purified by it: for which cause in the Scriptures before cited we read so much of the sprinkling of the Blood of Jesus Christ.
The Ground and Reason hereof is a general Truth and Observation, and that is this, That every thing does good in the Application of it to that party or part which it does good unto. The Garment does not warm, unless the Body be covered with it: The Meat does not nourish, unless it be received into the Stomach: The Salve does not cure, unless it be laid upon the Sore: The Water does not cleanse, unless it be sprinkled upon the Body; and so amongst the rest. The Blood of Christ does not take away sin, unless applied to the Soul.
The use then of all is this, To teach us above all things to look after this our selves, that we may find it in us: Not only to know and understand that Reconciliation is wrought by Christ, but that we also for our particulars are made partakers of it, and have a share in it, and to have this Truth setled upon our hearts, as of a thing which belongs unto us, to have this Blood sprinkled upon our souls, this was that which David here begg'd for at the hands of God, and which it concerns every one else to do in imitation of him. Lord, sprinkle me with this spiritual Hyssop; that is, Make me partaker of the the virtue and efficacy of the Death of thy Son, and do away my sins in his Blood: And moreover, give me the assurance hereof in mine own Heart and Conscience.
For the better working of which point upon us, there are two particulars here briefly considerable: The one is, How we may get it; and the other is, How we may know it. How we may get it first, how may we obtain this favour to have our persons sprinkled with this Hyssop, that is, to have our sins remitted and pardoned through the Blood of Jesus Christ, as I have said? Now for this we may take these Directions. First, We must labour to know them, and to understand what they are, and that in a distinct apprehension of them. The knowing and finding out of a Disease, is a great tendency to the cure of it; and so it is here; for which cause it is that David does so often desire of God to search him, and discover himself to himself, and to make him to understand his faults. Secondly, There must be confession and acknowledgment of sin discern'd, 1 Joh. 1.9. If we confess, &c. Thirdly, There must be a willingness to forsake them, and to part with them; and this for the getting it. Now further for the knowing of it, it is no better way discerned by us, than from the effects which it has upon us: Where Christ's Blood is sprinkled upon the Conscience, there will follow a reformation of heart and life thereupon, and it will make a man really better. Where God pardons sin, he also heals it; where he takes away the guilt, he does also suppress the power.
Before we make an end of this point, and so draw to a conclusion, there are two things more which do further offer themselves to our consideration out of this passage which we have now before us; The first is the Person, whom David makes petition unto; And the second is the condition which David was in when as he made this Petition.
First, For the Person whom he made it to, that was God himself, as appears by the Text; Lord, do Thou purge me with Hyssop; implying, that this is such a work as does belong only to Him: None can forgive sins but God alone; nor none can give assurance to the Soul that sin is pardoned, but He neither; it is a work which is proper to Himself, Isai. 43.25. I, even I am he that blotteth out thy transgressions for my Names sake, &c.
Secondly, For the condition or circumstances which David was in, that was now in trouble of Conscience, when his sin was laid open before him, and his heart was toucht for it, now he makes this request to God; where we see in such cases as those are, how people are apt to be affected. There's nothing will satisfie a troubled Conscience, but the Blood of Christ sprinkled upon it. As long as men are hardened and secure, have no workings of guilt upon them, but are quiet and free from trouble, so long they make nothing of Christ, nor of the Grace which comes by him: but when Conscience is once awakened, and their sins are now before them, as the case was here with David; Oh then purge me with Hyssop, &c. And so now I have done with the first general part of the Text, which was David's Petition it self, as it is laid down before us in these words, Purge me with Hyssop, and wash me.
Now the second is the special good and benefit which he promises to himself from this purging; and that's (as I said) in two Expressions more: First, In the positive, I shall be clean: and, Secondly, In the comparative, I shall be whiter than Snow. I will not enter now at this time upon the handling of these at large, which I have not leasure for, and should too much tire out your patience in undertaking of them.
Only this in a word, and in brief from them. First, We see here in general how David was rightly opinionated of the means of Grace; he was sound in this Article of Justification and Reconcilement by Christ. And we see further of what use it was to him in the condition in which he now was, as thereby to hold up his Spirit, and keep him from sinking and despair, which otherwise he might have fallen into. These words here are not a Motive or Argument which he uses to God for which he should purge him; but only a comfort and encouragement to himself, when he considers with himself what effect would follow hereupon of his purging of him. As a sick and diseased person, who is repairing to some skilful Physician, and whiles he goes to him, thinks of that health and recovery which he should obtain by him: so does David here in this place.
But then for the particular words themselves, (because somewhat would be said of them, though so much cannot be said as might:) I shall be clean, and I shall be whiter than Snow. It's doubled for the certainty of the thing, and also to shew the largeness of David's affection to it. But we must know what is meant by them, and what they refer unto. Now for this there is a double whiteness or purity of the Saints; the one is in point of Justification from Righteousness …puted; and the other is in point of Sanctification from Righteousness inherent. Now it is not the latter, but the former, which is …ere intended: Our Sanctification in this life is imperfect, and tho whiteness which we have from that is not so transcendent. But David in this Text speaks of his whiteness from being washt in the Blood of the Lamb, and having this Blood sprinkled upon him in Justification, and Remissiion of his sins for Christ's sake; and so there is this in it, That that person which is justified by Christ, and hath his Blood sprinkled upon him, he is perfectly free from all guilt in the sight of God, and is in God's account as if no sin had been committed by him. This is the Truth which we have here exhibited to us; and it is clear from other places, as Isai. 1.18. Though your sins were as Scarlet, yet they shall be as white as Snow; though they be red like Crimson, yet they shall be as Wool: that is; You your selves shall be as white, notwithstanding your former commission of them, which now is not imputed. In like manner it is said of the Church of Christ, That he would present it glorious, without spot or wrinkle, &c. How so? Namely, so far forth as cloathed with his Righteousness. And Christ to his Spouse, in Cant. 4.7. Thou art all fair, my Love, and there is no spot in thee.
When we say, That a justified person is thus perfectly clean and white, as to the pardon and forgiveness of his sins, we mean it in these two respects especially: First, As to the discharge of him from punishment and condemnation; God will not exact any penalty of him for them: He may chastise his Servants (as he did David) after pardon, in a way of Discipline; but he does not punish them in a way of satisfaction.
Secondly, In regard of God's love and affection: He is now as perfectly Friends with him as he was before, though perhaps he may not express himself so lovingly towards him; as it is thought also he did not now to David, who lost much of his former sweetness in God.
The ground and reason of all is, the Sufficiency of Christ's Satisfaction and Obedience which he hath exhibited to God's Law for our selves, both passive and active. We are comely with the loveliness that he hath put upon us, Ezek. 16.14. Now therefore because the Righteousness of Christ is such as is whiter than the Snow, therefore are we so upon his account.
The use of this point is various: First, For Confutation of Papists, who offend against this point in two particulars; The one by denying the imputed Righteousness of Christ, whereby we are thus perfectly pure, and taking off from the perfection and sufficiency of Christ's Satisfaction: And the other by affirming us to be perfectly pure by our inherent Righteousness, and a Righteousness of our own.
Secondly, It serves to invite and draw all men to believe in Christ, and to accept of him upon his own terms and conditions, from whom there is so much benefit comes to us as indeed here does. Who would not now be in such a case, as to have all his sins pardoned to him, and to be set pure and clear from guilt?
Thirdly, It's matter of comfort to all such as are in Christ already, that they are from henceforth recti in curia. Who shall lay any thing to the charge of God's Elect? It is God that justifieth, who shall condemn? It is Christ that died, &c. And so much also for this seventh Verse.