AN EXPOSITION UPON PSALM CXXX. › General Scope of the whole Psalm. › Verse 4 › Section, A practical exposition on the 130th Psalm (John Owen, 1669) | AskReformation

A53721:284

A practical exposition on the 130th Psalm

A practical exposition on the 130th Psalm wherein the nature of the forgiveness of sin is declared, the truth and reality of it asserted, and the case of a soul distressed with the guilt of sin and relieved by a discovery of forgiveness with God is at large discoursed / by John Owen.

John Owen 1616–1683London: printed by Robert White for Nathaniel Ponder, 1669

[6], 410 [i.e. 408] p. · 166k words · Wing O794 · ESTC R26853

Title page: Internet Archive scan of the Early English Books microfilm (opens the Internet Archive in a new tab)

AN EXPOSITION UPON PSALM CXXX. › General Scope of the whole Psalm. › Verse 4 › Section

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

[ Earlier:281–296 of 1,036

:281p. 88–89

Secondly, From the doctrine of the Gospel commonly preached and made known, there is a general notion begotten in the minds of men, that God is ready to forgive. Men I say from hence, have a doctrinal Apprehension of this truth, without any ⟨p. 89⟩real satisfactory foundation of that Apprehension, as to themselves. This they have heard, this they have been often told, so they think, and so they are resolved to do. A general persuasion hereof, spreads it self over all to whom the sound of the Gospel doth come. It is not fiducially resolved into the Gospel, but is an Opinion growing out of the Report of it.

Secondly, From the doctrine of the Gospel commonly preached and made known, there is a general notion begotten in the minds of men, that God is ready to forgive. Men I say from hence, have a doctrinal Apprehension of this truth, without any ⟨p. 89⟩real satisfactory foundation of that Apprehension, as to themselves. This they have heard, this they have been often told, so they think, and so they are resolved to do. A general perswasion hereof, spreads it self over all to whom the sound of the Gospel doth come. It is not fiducially resolved into the Gospel, but is an Opinion growing out of the Report of it.

:282p. 89

Some relief men find by it, in the common course of their Conversation, in the duties of Worship which they do perform, as also in their troubles and distresses, whether internal and of conscience, or external and of Providence, so that they resolve to retain it.

Some relief men find by it, in the common course of their Conversation, in the duties of Worship which they do perform, as also in their troables and distresses, whether internal and of conscience, or external and of Providence, so that they resolve to retain it.

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Cited: :284
On this page: :281–296
Section: :276–290
Whole work: 1,036 passages

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John Owen, A practical exposition on the 130th Psalm (London, 1669), verse 4, pp. 89–90. EEBO-TCP A53721.

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The book

Title as printed: A practical exposition on the 130th Psalm wherein the nature of the forgiveness of sin is declared, the truth and reality of it asserted, and the case of a soul distressed with the guilt of sin and relieved by a discovery of forgiveness with God is at large discoursed / by John Owen.
Author: John Owen 1616–1683
Place: London
Printer: Robert White
Bookseller: Nathaniel Ponder
Year: 1669
Size: [6], 410 [i.e. 408] p.
Words: 165,835
Catalogue: Wing O794 · ESTC R26853
Text: EEBO-TCP A53721

Passages: 1,036
Sections: 48

The author

John Owen 1616–1683

PuritansEngland

Congregationalist theologian; Dean of Christ Church and Vice-Chancellor of Oxford.

Transcription key

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:284p. 89–90

First, That which we reject is loose, and general, not fixed, ingrafted, or planted on the mind. So is it always, where the minds of men receive things, only in their notion, and not in their power. It wants fixedness and foundation: which defects accompany all notions of the mind that are only retained in the memory, not implanted in the Judgement. They have general thoughts of it, which they use as occasion serves. They hear that God is a merciful God, and as such they intend to deal with him. For the true bottom, rise and foundation of it, whence or on what account, the pure and holy God who will do no iniquity, the Righteous God, whose judgement it is, that they that commit sin are worthy of death, should yet pardon iniquity transgression and sin, they weigh it not, they consider it not; or if they do, it is in a slight and notional way, as they consider the thing it self. They take it for granted that so it is; and are never put seriously upon the enquiry, how it comes to be so; and that because indeed they have no real concernment in it. How many thousands may we meet withal, who take it for granted, that forgiveness is to be had with God, that never yet had any serious exercise in their souls, about the grounds of it, and its consistency with his holiness and justice. But those that know it by faith, have a sense of it fixed particularly and distinctly on their minds. They have been put upon ⟨p. 90⟩an enquiry into the rise and grounds of it in Christ; so that on a good and unquestionable foundation they can go to God, and say, there is forgiveness with thee. They see how, and by what means, more glory comes unto God by forgiveness, then by punishing; of sin; which is a matter that the other sort of men are not at all solicitous about. If they may escape punishment, whether God have any glory or no, for the most part, they are indifferent.

First, That which we reject is loose, and general, not fixed, ingrafted, or planted on the mind. So is it alwayes, where the minds of men receive things, only in their notion, and not in their power. It wants fixedness and foundation: which defects accompany all notions of the mind that are only retained in the memory, not implanted in the Judgement. They have general thoughts of it, which they use as occasion serves. They hear that God is a merciful God, and as such they intend to deal with him. For the true bottom, rise and foundation of it, whence or on what account, the pure and holy God who will do no iniquity, the Righteous God, whose judgement it is, that they that commit sin are worthy of death, should yet pardon iniquity transgression and sin, they weigh it not, they consider it not; or if they do, it is in a slight and notional way, as they consider the thing it self. They take it for granted that so it is; and are never put seriously upon the enquiry, how it comes to be so; and that because indeed they have no real concernment in it. How many thousands may we meet withall, who take it for granted, that forgiveness is to be had with God, that never yet had any serious exercise in their souls, about the grounds of it, and its consistency with his holiness and justice. But those that know it by faith, have a sense of it fixed particularly and distinctly on their minds. They have been put upon ⟨p. 90⟩an enquiry into the rise and grounds of it in Christ; so that on a good and unquestionable foundation they can go to God, and say, there is forgiveness with thee. They see how, and by what means, more glory comes unto God by forgiveness, then by punishing; of sin; which is a matter that the other sort of men are not at all solicitous about. If they may escape punishment, whether God have any glory or no, for the most part, they are indifferent.

:285p. 90–91

Secondly, The first Apprehension ariseth without any trial upon enquiry in the Consciences of them in whom it is. They have not by the power of their convictions, and distresses of Conscience, been put to make enquiry whether this thing be so or no. It is not a persuasion that they have arrived unto, in a way of seeking satisfaction to their own souls. It is not the result of a deep enquiry after peace and rest. It is antecedent unto Trial and Experience, and so is not Faith, but Opinion. For although Faith be not Experience, yet it is inseparable from it, as is every practical habit. Distresses in their consciences have been prevented by this Opinion, not removed. The reason why the most of men are not troubled about their sins to any purpose, is from a persuasion that God is merciful and will pardon; when indeed none can really, on a Gospel account, ordinarily, have that persuasion, but those who have been troubled for sin, and that to the purpose. So is it with them that make this discovery by faith. They have had conflicts in their own spirits, and being deprived of peace, have accomplished a diligent search, whether forgiveness were to be obtained or no. The persuasion they have of it, be it more or less, is the issue of a trial they have had in their own souls, of an enquiry how things stood between God and them, as to peace, and acceptation of their Persons. This is a vast difference; the one sort might possibly have had trouble in their consciences about sin, had it not been for their Opinion of forgiveness; this hath prevented, or stifled their convictions, not healed their wounds, which is the work of the Gospel; but kept them from being wounded which is the work of security. Yea, here lies the ruin of the most of them who perish under the preaching of the Gospel. They have received the general notion of pardon; it floats in their ⟨p. 91⟩minds, and presently presents it self to their relief, on all occasions. Doth God at any time, in the dispensation of the Word, under an Affliction, upon some great sin against their ruling light begin to deal with their consciences; before their conviction can ripen, or come to any perfection, before it draw nigh to its perfect work, they choke it, and heal their consciences with this notion of pardon. Many a man between the Assembly, and his dwelling house is thus cured.

Secondly, The first Apprehension ariseth without any tryal upon enquiry in the Consciences of them in whom it is. They have not by the power of their convictions, and distresses of Conscience, been put to make enquiry whether this thing be so or no. It is not a perswasion that they have arrived unto, in a way of seeking satisfaction to their own souls. It is not the result of a deep enquiry after peace and rest. It is antecedent unto Tryal and Experience, and so is not Faith, but Opinion. For although Faith be not Experience, yet it is inseparable from it, as is every practical habit. Distresses in their consciences have been prevented by this Opinion, not removed. The reason why the most of men are not troubled about their sins to any purpose, is from a persuasion that God is merciful and will pardon; when indeed none can really, on a Gospel account, ordinarily, have that perswasion, but those who have been troubled for sin, and that to the purpose. So is it with them that make this discovery by faith. They have had conflicts in their own spirits, and being deprived of peace, have accomplished a diligent search, whether forgiveness were to be obtained or no. The perswasion they have of it, be it more or less, is the issue of a tryal they have had in their own souls, of an enquiry how things stood between God and them, as to peace, and acceptation of their Persons. This is a vast difference; the one sort might possibly have had trouble in their consciences about sin, had it not been for their Opinion of forgiveness; this hath prevented, or stifled their convictions, not healed their wounds, which is the work of the Gospel; but kept them from being wounded which is the work of security. Yea, here lyes the ruine of the most of them who perish under the preaching of the Gospel. They have received the general notion of pardon; it floats in their ⟨p. 91⟩minds, and presently presents it self to their relief, on all occasions. Doth God at any time, in the dispensation of the Word, under an Affliction, upon some great sin against their ruling light begin to deal with their consciences; before their conviction can ripen, or come to any perfection, before it draw nigh to its perfect work, they choak it, and heal their consciences with this notion of pardon. Many a man between the Assembly, and his dwelling house is thus cured.

:287p. 91–92

Thirdly, The one (which we reject) worketh no Love to God, no Delight in him, no Reverence of him, but rather a contempt, and commonness of Spirit in dealing with him. There are none in the world that deal worse with God, than those who have an ungrounded persuasion of forgiveness. And if they do fear him, or love him, or obey him in any thing, more or less, it is on other motives and considerations, which will not render any thing they do acceptable, and not at all on this. As he is good to the Creation they may love, as he is great and powerful they may fear him; but sense of pardon, as to any such ends or purposes, hath no power upon them. Carnal boldness, formality, and despising of God, are the common issues of such a notion and persuasion. Indeed this is the generation of great sinners in the world; men who have a general apprehension, but not a sense of the special power of pardon, openly, or secretly, in fleshly or spiritual sins, are the great sinners among men. Where faith makes a discovery of forgiveness, all things are otherwise. Great Love, Fear, and Reverence of God, are its attendants. Mary Magdalen loved much, because much was forgiven. Great Love will spring out of great forgiveness. There is forgiveness with thee, saith the Psalmist, that thou mayest be feared. No unbeliever, doth truly and experimentally know the truth of this inference. But so it is when men fear the Lord, and his Goodness, Hos. 3. 5. 1 ⟨p. 92⟩say then, where pardoning mercy is truly apprehended, where faith makes a discovery of it to the soul, it is endeared unto God, and possessed of the great springs, of Love, Delight, Fear, and Reverence, Psal. 116. 1, 5, 6, 7.

Thirdly, The one (which we reject) worketh no Love to God, no Delight in him, no Reverence of him, but rather a contempt, and commonness of Spirit in dealing with him. There are none in the world that deal worse with God, than those who have an ungrounded perswasion of forgiveness. And if they do fear him, or love him, or obey him in any thing, more or less, it is on other motives and considerations, which will not render any thing they do acceptable, and not at all on this. As he is good to the Creation they may love, as he is great and powerful they may fear him; but sense of pardon, as to any such ends or purposes, hath no power upon them. Carnal boldness, formality, and despising of God, are the common issues of such a notion and perswasion. Indeed this is the generation of great sinners in the world; men who have a general apprehension, but not a sense of the special power of pardon, openly, or secretly, in fleshly or spiritual sins, are the great sinners among men. Where faith makes a discovery of forgiveness, all things are otherwise. Great Love, Fear, and Reverence of God, are its attendants. Mary Magdalen loved much, because much was forgiven. Great Love will spring out of great forgiveness. There is forgiveness with thee, saith the Psalmist, that thou maist be feared. No unbeliever, doth truly and experimentally know the truth of this inference. But so it is when men fear the Lord, and his Goodness, Hos. 3. 5. 1 ⟨p. 92⟩say then, where pardoning mercy is truly apprehended, where faith makes a discovery of it to the soul, it is endeared unto God, and possessed of the great springs, of Love, Delight, Fear, and Reverence, Psal. 116. 1, 5, 6, 7.

:288p. 92

Fourthly, This notional apprehension of the pardon of sin, begets no serious through hatred and detestation of sin; nor is prevalent to a relinquishment of it; nay, it rather secretly insinuates into the soul encouragements unto a continuance in it. It is the nature of it to lessen and extenuate sin, and to support the soul against its convictions. So Jude tells us, that some turn the Grace of God into lasciviousness, v. 4. and says he, they are ungodly men; let them profess what they will, they are ungodly men; But how can they turn the grace of our God into lasciviousness? Is Grace capable of a conversion into Lust or Sin? Will what was once Grace, ever become Wantonness? It is Objective not Subjective Grace; the Doctrine, not the real substance of Grace, that is intended. The Doctrine of forgiveness, is this Grace of God, which may be thus abused. From hence do men who have only a general notion of it, habitually draw secret encouragements to sin and folly. Paul also lets us know, that carnal men coming to a doctrinal acquaintance with Gospel Grace, are very apt to make such conclusions, Rom. 6. 1. And it will appear at the last day, how unspeakably this glorious Grace hath been perverted in the world. It would be well for many, if they had never heard the name of forgiveness. It is otherwise where this Revelation is received indeed in the soul by believing, Rom. 6. 14. Our being under Grace, under the power of the belief of forgiveness, is our great preservative from our being under the power of sin. Faith of forgiveness is the Principle of Gospel Obedience, Titus 2. 11, 12.

Fourthly, This notional apprehension of the pardon of sin, begets no serious through hatred and detestation of sin; nor is prevalent to a relinquishment of it; nay, it rather secretly insinuates into the soul encouragements unto a continuance in it. It is the nature of it to lessen and extenuate sin, and to support the soul against its convictions. So Jude tells us, that some turn the Grace of God into lasciviousness, v. 4. and sayes he, they are ungodly men; let them profess what they will, they are ungodly men; But how can they turn the grace of our God into lasciviousness? Is Grace capable of a conversion into Lust or Sin? Will what was once Grace, ever become Wantonness? It is Objective not Subjective Grace; the Doctrine, not the real substance of Grace, that is intended. The Doctrine of forgiveness, is this Grace of God, which may be thus abused. From hence do men who have only a general notion of it, habitually draw secret encouragements to sin and folly. Paul also lets us know, that carnal men coming to a doctrinal acquaintance with Gospel Grace, are very apt to make such conclusions, Rom. 6. 1. And it will appear at the last day, how unspeakably this glorious Grace hath been perverted in the world. It would be well for many, if they had never heard the name of forgiveness. It is otherwise where this Revelation is received indeed in the soul by believing, Rom. 6. 14. Our being under Grace, under the power of the belief of forgiveness, is our great preservative from our being under the power of sin. Faith of forgiveness is the Principle of Gospel Obedience, Titus 2. 11, 12.

:289p. 92–93

Fifthly, The general notion of forgiveness brings with it no sweetness, no Rest to the soul. Flashes of joy it may, abiding rest it doth not. The truth of the Doctrine fluctuates to and fro in the minds of those that have it, but their Wills and Affections, have no solid delight nor rest by it. Hence not withstanding all that profession that is made in the world of forgiveness, the most of men ultimately resolve their peace and comfort ⟨p. 93⟩into themselves. As their apprehensions are of their own doing good or evil, according to their ruling light whatever it be, so as to peace and rest are they secretly tossed up and down. Every one in his several way pleaseth himself with what he doth in answer unto his own convictions, and is disquieted as to his state and condition, according as he seems to himself, to come short thereof. To make a full life of contentation upon pardon, they know not how to do it. One duty yields them more true repose, than many thoughts of forgiveness. But faith finds sweetness and Rest in it; being thereby apprehended, it is the only harbour of the soul. It leads a man to God as Good, to Christ as Rest. Fading evanid joys, do oft-times attend the one; but solid delight, with constant Obedience, are the fruits only of the other.

Fifthly, The general notion of forgiveness brings with it no sweetness, no Rest to the soul. Flashes of joy it may, abiding rest it doth not. The truth of the Doctrine fluctuates to and fro in the minds of those that have it, but their Wills and Affections, have no solid delight nor rest by it. Hence not withstanding all that profession that is made in the world of forgiveness, the most of men ultimately resolve their peace and comfort ⟨p. 93⟩into themselves. As their apprehensions are of their own doing good or evil, according to their ruling light whatever it be, so as to peace and rest are they secretly tossed up and down. Every one in his several way pleaseth himself with what he doth in answer unto his own convictions, and is disquieted as to his state and condition, according as he seems to himself, to come short thereof. To make a full life of contentation upon pardon, they know not how to do it. One duty yields them more true repose, than many thoughts of forgiveness. But faith finds sweetness and Rest in it; being thereby apprehended, it is the only harbour of the soul. It leads a man to God as Good, to Christ as Rest. Fading evanid joyes, do oft-times attend the one; but solid delight, with constant Obedience, are the fruits only of the other.

:290p. 93

Sixthly, Those who have the former only, take up their persuasion on false grounds, though the thing it self be true; and they cannot but use it unto false ends and purposes, besides its natural and genuine tendency. For their grounds they will be discovered when I come to treat of the true nature of Gospel forgiveness. For the End, it is used generally only to fill up what is wanting. Self-righteousness is their bottom; and when that is too short, or narrow to cover them, they piece it out by forgiveness. Where conscience accuses, this must supply the defect. Faith lays it on its proper foundation; of which afterwards also; and it useth it to its proper End; namely to be the sole and only ground of our Acceptation with God. That is the proper use of forgiveness, that all may be of Grace; for when the foundation is pardon, the whole superstructure must needs be Grace. From what hath been spoken it is evident, that notwithstanding the pretences to the contrary, insinuated in the Objection now removed, it is a great thing to have Gospel forgiveness discovered unto a soul in a saving manner.

Sixthly, Those who have the former only, take up their perswasion on false grounds, though the thing it self be true; and they cannot but use it unto false ends and purposes, besides its natural and genuine tendency. For their grounds they will be discovered when I come to treat of the true nature of Gospel forgiveness. For the End, it is used generally only to fill up what is wanting. Self-righteousness is their bottom; and when that is too short, or narrow to cover them, they piece it out by forgiveness. Where conscience accuses, this must supply the defect. Faith layes it on its proper foundation; of which afterwards also; and it useth it to its proper End; namely to be the sole and only ground of our Acceptation with God. That is the proper use of forgiveness, that all may be of Grace; for when the foundation is pardon, the whole superstructure must needs be Grace. From what hath been spoken it is evident, that notwithstanding the pretences to the contrary, insinuated in the Objection now removed, it is a great thing to have Gospel forgiveness discovered unto a soul in a saving manner.