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

A53721:350

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

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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:347–362 of 1,036

:347p. 115¶2

(2.) For its own fruit, and what it produceth, they are the choicest actings of our souls towards God; as Love, delight, rejoicing in the Lord, Peace, Joy, and Consolation in our selves, readiness to do, or suffer, cheerfulness in so doing; If they grow not from this root, yet their flourishing wholly depends upon it. So that surely it is the duty of every Believer to break through all difficulties in pressing after this particular Assurance. The Objections that persons raise against themselves, in this case, may afterwards be considered.

(2.) For its own fruit, and what it produceth, they are the choicest actings of our souls towards God; as Love, delight, rejoycing in the Lord, Peace, Joy, and Consolation in our selves, readiness to do, or suffer, chearfulness in so doing; If they grow not from this root, yet their flourishing wholly depends upon it. So that surely it is the duty of every Believer to break through all difficulties in pressing after this particular Assurance. The Objections that persons raise against themselves, in this case, may afterwards be considered.

:348p. 115¶2

(2.) In ordinary dispensations of God towards us, and dealings with us, it is mostly our own negligence and sloth that we come short of this Assurance. It is true, it depends in a peculiar manner on the Sovereignty of God. He is as absolute in giving Peace to believers, as in giving Grace to sinners. This takes place, and may be proposed as a relief, in times of trials and distress. He createth light, and causeth darkness, as he pleaseth. But yet considering what Promises are made unto us; What encouragements are given us, what love and tenderness there is in God to receive us, I cannot but conclude, that ordinarily the cause of our coming short of this Assurance is where I have fixed it. And this is the first thing that is supposed, in the foregoing Assertion.

(2.) In ordinary dispensations of God towards us, and dealings with us, it is mostly our own negligence and sloth that we come short of this Assurance. It is true, it depends in a peculiar manner on the Soveraignty of God. He is as absolute in giving Peace to believers, as in giving Grace to sinners. This takes place, and may be proposed as a relief, in times of tryals and distress. He createth light, and causeth darkness, as he pleaseth. But yet considering what Promises are made unto us; What encouragements are given us, what love and tenderness there is in God to receive us, I cannot but conclude, that ordinarily the cause of our coming short of this Assurance is where I have fixed it. And this is the first thing that is supposed, in the foregoing Assertion.

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John Owen, A practical exposition on the 130th Psalm (London, 1669), verse 4, §1, p. 116. EEBO-TCP A53721.

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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

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John Owen 1616–1683

PuritansEngland

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

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•

:349p. 115–116

¹Secondly, It is supposed, that there is, or may be a saving persuasion or discovery of forgiveness in God, Where there is no Assurance of any particular interest therein; or that our own sins in particular are pardoned. This is that which hath a Promise of gracious Acceptance with God, and is therefore saving, Isa. 50. 10. Who is among you that feareth the Lord, and obeyeth the voice of his Servant, that walketh in darkness and hath no light; Let him trust in the name of the Lord, and stay upon ⟨p. 116⟩his God. Here is the fear of the Lord and Obedience, with a blessed encouragement to rest in God, and his All-sufficiency, yet no Assurance, nor light, but darkness, and that walked in, or continued in for a long season. For he cannot walk in darkness, meet with nothing but darkness, without any beam or ray of Light, as the words signify, who is persuaded of the Love of God in the pardon of his sins. And yet the faith of such an one, and his Obedience springing from it, have this Gracious Promise of Acceptance with God. And innumerable testimonies to this purpose might be produced, and instances in great plenty. I shall only tender a little Evidence unto it, in one Observation concerning the nature of faith, and one more, about the proposal of the thing to be believed, or forgiveness. And,

¹Secondly, It is supposed, that there is, or may be a saving perswasion or discovery of forgiveness in God, Where there is no Assurance of any particular interest therein; or that our own sins in particular are pardoned. This is that which hath a Promise of gracious Acceptance with God, and is therefore saving, Isa. 50. 10. Who is among you that feareth the Lord, and obeyeth the voyce of his Servant, that walketh in darkness and hath no light; Let him trust in the name of the Lord, and stay upon ⟨p. 116⟩his God. Here is the fear of the Lord and Obedience, with a blessed encouragement to rest in God, and his Alsufficiency, yet no Assurance, nor light, but darkness, and that walked in, or continued in for a long season. For he cannot walk in darkness, meet with nothing but darkness, without any beam or ray of Light, as the words signifie, who is perswaded of the Love of God in the pardon of his sins. And yet the faith of such an one, and his Obedience springing from it, have this Gracious Promise of Acceptance with God. And innumerable testimonies to this purpose might be produced, and instances in great plenty. I shall only tender a little Evidence unto it, in one Observation concerning the nature of faith, and one more, about the proposal of the thing to be believed, or forgiveness. And,

1Saving Faith where there is no Assurance.

:350p. 116¶1

1. Faith is called, and is a cleaving unto the Lord, Deut. 4. 4. Ye that did cleave, or adhere unto the Lord; that is, who did believe. Josh. 23. 8. cleave, or adhere unto the Lord your God. The same word is used also in the New Testament, Acts 11. 23. He exhorted them that with purpose of heart they would cleave unto the Lord, or continue steadfast in believing. It is also often expressed by trusting in the Lord, rolling our burden, or casting our care upon him, by committing our selves, or our ways unto him. Now all this goes no further than the souls Resignation of it self unto God to be dealt withal by him according to the tenor of the Covenant of Grace, ratified in the blood of Christ. This a soul cannot do without a discovery of forgiveness in God. But this a soul may do, without a special Assurance of his own interest therein. This faith that thus adheres to God, that cleaves to him, will carry men to conclude, that it is their Duty, and their Wisdom, to give up the disposal of their souls unto God, and to cleave and adhere unto him as revealed in Christ, waiting the pleasure of his Will; It enables them to make Christ their choice; and will carry men to Heaven safely, though it may be at some seasons not very comfortably.

1. Faith is called, and is a cleaving unto the Lord, Deut. 4. 4. Ye that did cleave, or adhere unto the Lord; that is, who did believe. Josh. 23. 8. cleave, or adhere unto the Lord your God. The same word is used also in the New Testament, Acts 11. 23. He exhorted them that with purpose of heart they would cleave unto the Lord, or continue stedfast in believing. It is also often expressed by trusting in the Lord, rolling our burden, or casting our care upon him, by committing our selves, or our wayes unto him. Now all this goes no further than the souls Resignation of it self unto God to be dealt withall by him according to the tenor of the Covenant of Grace, ratified in the blood of Christ. This a soul cannot do without a discovery of forgiveness in God. But this a soul may do, without a special Assurance of his own interest therein. This faith that thus adheres to God, that cleaves to him, will carry men to conclude, that it is their Duty, and their Wisdom, to give up the disposal of their souls unto God, and to cleave and adhere unto him as revealed in Christ, waiting the pleasure of his Will; It enables them to make Christ their choice; and will carry men to Heaven safely, though it may be at some seasons not very comfortably.

:351p. 116–117¶2

2. The Revelation and discovery of forgiveness that is made in the Gospel, evidenceth the same truth. The first proposal of it, or concerning it, is not to any man, that his sins are ⟨p. 117⟩forgiven. No but it is only that there is Redemption and forgiveness of sins in Christ. So the Apostle lays it down, Acts 13. 38, 39. Be it known unto you therefore Men and Brethren, that through this man is preached unto you the forgiveness of sins, and by him all that believe are justified from all things; from which they could not be justified by the Law of Moses. All this may be believed, without a mans Assurance of his own personal interest in the things mentioned. Now where they are believed with the faith the Gospel requires, that faith is saving, and the root of Gospel acceptable Obedience. The Ransom, I say, the Atonement by Christ, the fullness of the Redemption that is in him, and so Forgiveness in his blood for Believers, from the Good Will, Grace, and Love of the Father, is the first Gospel discovery that a sinner in a saving manner closeth withal. Particular Assurance ariseth, or may arise afterwards, and this also is supposed in the Assertion.

2. The Revelation and discovery of forgiveness that is made in the Gospel, evidenceth the same truth. The first proposal of it, or concerning it, is not to any man, that his sins are ⟨p. 117⟩forgiven. No but it is only that there is Redemption and forgiveness of sins in Christ. So the Apostle layes it down, Acts 13. 38, 39. Be it known unto you therefore Men and Brethren, that through this man is preached unto you the forgiveness of sins, and by him all that believe are justified from all things; from which they could not be justified by the Law of Moses. All this may be believed, without a mans Assurance of his own personal interest in the things mentioned. Now where they are believed with the faith the Gospel requires, that faith is saving, and the root of Gospel acceptable Obedience. The Ransome, I say, the Attonement by Christ, the fulness of the Redemption that is in him, and so Forgiveness in his blood for Believers, from the Good Will, Grace, and Love of the Father, is the first Gospel discovery that a sinner in a saving manner closeth withal. Particular Assurance ariseth, or may arise afterwards, and this also is supposed in the Assertion.

:352p. 117¶2

¹2. That which is affirmed in it, is, That a discovery of forgiveness in God, without any particular Assurance of personal interest therein, is a great supportment to a sin entangled soul. And let no man despise the day of this small thing, small in the eyes of some, and those good men also, as if it did not deserve the name of faith. Now as hath been made to appear, this discovery of forgiveness, is the souls persuasion, on Gospel grounds, that however it be with him, and whatever his state and condition be, or is like to be, yet that God in his own Nature is infinitely gracious, and that he hath determined in a Sovereign Act of his Will from Eternity, to be gracious to sinners; and that he hath made way for the Administration of forgiveness by the Blood of his Son, according as he hath abundantly manifested, and declared in the Promises of the Gospel. However it be with me, yet thus it is with God; There is forgiveness with him. This is the first thing that a soul in its depths riseth up unto: And it is a supportment for it; enabling it unto all present duties until consolation come from above.

¹2. That which is affirmed in it, is, That a discovery of forgiveness in God, without any particular Assurance of personal interest therein, is a great supportment to a sin entangled soul. And let no man despise the day of this small thing, small in the eyes of some, and those good men also, as if it did not deserve the name of faith. Now as hath been made to appear, this discovery of forgiveness, is the souls perswasion, on Gospel grounds, that however it be with him, and whatever his state and condition be, or is like to be, yet that God in his own Nature is infinitely gracious, and that he hath determined in a Soveraign Act of his Will from Eternity, to be gracious to sinners; and that he hath made way for the Administration of forgiveness by the Blood of his Son, according as he hath abundantly manisested, and declared in the Promises of the Gospel. However it be with me, yet thus it is with God; There is forgiveness with him. This is the first thing that a soul in its depths riseth up unto: And it is a supportment for it; enabling it unto all present duties until consolation come from above.

1Discovery of forgiveness a great supportment to entangled souls.Discovery of forgiveness a great supportment to intangled souls.

:354p. 118

The state and condition of things seems to lye yet lower in that proposal we have, Joel 2. 13, 14. Rend your hearts, and not your garments, and turn unto the Lord your God, for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil, who knoweth if he will return, and repent, and leave a blessing. That which is proposed to the faith of those here spoken unto is, that the Lord is gracious and merciful; that there is forgiveness in him, The Duty they are provoked unto hereupon, is Gospel Repentance. The Assent unto the Proposition demanded, as to their own interest amounts but unto this, who knows, but that the Lord may return and leave a blessing, or deal with us according to the manifestation he hath made of himself, that he is merciful and gracious. This is far enough from any comfortable persuasion of a particular interest in that Grace, mercy or Pardon. But yet saith the Prophet, come but thus far, and here is a firm foundation of dealing with God about further discoveries of himself, in a way of Grace and Mercy. When a soul sees but so much in God, as to conclude; well, Who knoweth but that he may return, and have mercy upon me also, it will support him, and give him an entrance into further light.

The state and condition of things seems to lye yet lower in that proposal we have, Joel 2. 13, 14. Rend your hearts, and not your garments, and turn unto the Lord your God, for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil, who knoweth if he will return, and repent, and leave a blessing. That which is proposed to the faith of those here spoken unto is, that the Lord is gracious and merciful; that there is forgiveness in him, The Duty they are provoked unto hereupon, is Gospel Repentance. The Assent unto the Proposition demanded, as to their own interest amounts but unto this, who knowes, but that the Lord may return and leave a blessing, or deal with us according to the manifestation he hath made of himself, that he is merciful and gracious. This is far enough from any comfortable perswasion of a particular interest in that Grace, mercy or Pardon. But yet saith the Prophet, come but thus far, and here is a firm foundation of dealing with God about further discoveries of himself, in a way of Grace and Mercy. When a soul sees but so much in God, as to conclude; well, Who knoweth but that he may return, and have mercy upon me also, it will support him, and give him an entrance into further light.

:355p. 118–119

The Church in the Lamentations gives a sad account of her state and condition in this matter. For she maketh that hard conclusion against her self, Chap. 3. 8. My strength and my hope is perished from the Lord. And when I cry and shout, he shuts out ⟨p. 119⟩my prayer, v. 18. So far is she from a comfortable persuasion of a particular interest in Mercy and Acceptance; that under her Pressures, and in her Temptations, she is ready positively to determine on the other side; namely, that she is rejected and cast off for ever. What course then shall she take? Shall she give over waiting on God, and say there is no hope? no saith she, I will not take that way; for v. 26. It is good that a man should both hope and quietly wait for the salvation of God. But yet there seems small encouragement for her so to do, if things be with her as was expressed; Things indeed, saith she, are very sad with me, My soul hath them still in remembrance, and is bowed down in me, v. 20. but yet, somewhat I recall to mind, and therefore have I hope, v. 21. It is of the Lords mercy that we are not consumed, because his compassions fail not. There is mercy and never failing compassion in God; so that though my own present condition be full of darkness, and I see no deliverance, Yet I purpose still to abide waiting on him: who knows what those infinite stores and treasures of mercy and relief that are with him, may at length afford unto me: and many instances of the like kind might be added.

The Church in the Lamentations gives a sad account of her state and condition in this matter. For she maketh that hard conclusion against her self, Chap. 3. 8. My strength and my hope is perished from the Lord. And when I cry and shout, he shuts out ⟨p. 119⟩my prayer, v. 18. So far is she from a comfortable perswasion of a particular interest in Mercy and Acceptance; that under her Pressures, and in her Temptations, she is ready positively to determine on the other side; namely, that she is rejected and cast off for ever. What course then shall she take? Shall she give over waiting on God, and say there is no hope? no saith she, I will not take that way; for v. 26. It is good that a man should both hope and quietly wait for the salvation of God. But yet there seems small encouragement for her so to do, if things be with her as was expressed; Things indeed, saith she, are very sad with me, My soul hath them still in remembrance, and is bowed down in me, v. 20. but yet, somewhat I recall to mind, and therefore have I hope, v. 21. It is of the Lords mercy that we are not consumed, because his compassions fail not. There is mercy and never failing compassion in God; so that though my own present condition be full of darkness, and I see no deliverance, Yet I purpose still to abide waiting on him: who knows what those infinite stores and treasures of mercy and relief that are with him, may at length afford unto me: and many instances of the like kind might be added.

:357p. 119–120¶1

¹1. The soul is enabled thereby to resign it self unto the disposal of Sovereign Grace, in self-abhorrency, and a Renunciation of all other ways of Relief. Lam. 3. 29. He putteth his mouth in the dust, if so be there may be hope. What God will, is his Language. Here he lies at his disposal, humble, broken, but abiding his pleasure. Though he slay me, saith Job, yet I will trust in him, Chap. 13. 15. It is all one, how he deals with me; whatever be the event I will abide cleaving unto him. I will not think of any other way of extricating my self from my distress. I will neither fly like Jonah, nor bide like Adam, nor take any other course for deliverance. Saith the soul, God is a God that hideth himself from me, Isa. 45. 15. I walk in darkness and have no light, Chap. 50. 10. My flesh faileth, and my heart faileth, Psal. 73. 26. So that I am overwhelmed with trouble. Mine Iniquities have taken such ⟨p. 120⟩hold on me, that I cannot look up, Psal. 40. 12. The Lord hath forsaken me, and my God hath forgotten me; Every day am I in dread and terror, and am ready utterly to saint, and no relief can I obtain. What then shall I do? Shall I curse God and dye? or cry this evil is of the Lord, why should I wait for him any longer? Shall I take the course of the world, and seeing it will be no better, be wholly regardless of my latter end? No; I know what ever my lot and portion be, that there is forgiveness with God: This and that poor man trusted in him, they cried unto him, and were delivered. So did David in his greatest distress, he encouraged his heart in the Lord his God, 2 Sam. 15. 25, 26. It is good for me to cast my self into his arms; it may be, he will frown; it may be he is wroth still; but all is one, this way I will go; as it seems good unto him to deal with me, so let it be: And unspeakable are the Advantages which a soul obtains by this self Resignation, which the faith treated of, will infallibly produce.

¹1. The soul is enabled thereby to resign it self unto the disposal of Soveraign Grace, in self-abhorrency, and a Renunciation of all other wayes of Relief. Lam. 3. 29. He putteth his mouth in the dust, if so be there may be hope. What God will, is his Language. Here he lyes at his disposal, humble, broken, but abiding his pleasure. Though he slay me, saith Job, yet I will trust in him, Chap. 13. 15. It is all one, how he deals with me; whatever be the event I will abide cleaving unto him. I will not think of any other way of extricating my self from my distress. I will neither fly like Jonah, nor bide like Adam, nor take any other course for deliverance. Saith the soul, God is a God that hideth himself from me, Isa. 45. 15. I walk in darkness and have no light, Chap. 50. 10. My flesh faileth, and my heart faileth, Psal. 73. 26. So that I am overwhelmed with trouble. Mine Iniquities have taken such ⟨p. 120⟩hold on me, that I cannot look up, Psal. 40. 12. The Lord hath forsaken me, and my God hath forgotten me; Every day am I in dread and terror, and am ready utterly to saint, and no relief can I obtain. What then shall I do? Shall I curse God and dye? or cry this evil is of the Lord, why should I wait for him any longer? Shall I take the course of the world, and seeing it will be no better, be wholly regardless of my latter end? No; I know what ever my lot and portion be, that there is forgiveness with God: This and that poor man trusted in him, they cryed unto him, and were delivered. So did David in his greatest distress, he encouraged his heart in the Lord his God, 2 Sam. 15. 25, 26. It is good for me to cast my self into his arms; it may be, he will frown; it may be he is wroth still; but all is one, this way I will go; as it seems good unto him to deal with me, so let it be: And unspeakable are the Advantages which a soul obtains by this self Resignation, which the faith treated of, will infallibly produce.

1Effects of the Discovery of Forgiveness in God.

:358p. 120¶2

2. It extends it self unto a Resolution of waiting in the condition wherein the soul is. This the Church comes unto, Lam. 3. 26. It is good that a man should both hope, and quietly wait for the salvation of the Lord. I will not give over my expectation, I will not make haste, nor limit God; but I will lye at his foot, until his own appointed time of mercy shall come. Expectation and Quietness make up waiting. These the soul attains unto, with this supportment. It looks upwards, as a servant that looks to the hands of his Master, still fixed on God to see what he will do, to hear what he will speak concerning him; missing no season, no opportunity wherein any discovery of the Will of God may be made to him. And this he doth in quietness, without repining, or murmuring, turning all his complaints against himself and his own vileness, that hath cut him short from a participation of that fullness of Love and Grace which is with God. That this Effect also attends this Faith, will fully appear in the close of the Psalm.

2. It extends it self unto a Resolution of waiting in the condition wherein the soul is. This the Church comes unto, Lam. 3. 26. It is good that a man should both hope, and quietly wait for the salvation of the Lord. I will not give over my expectation, I will not make haste, nor limit God; but I will lye at his foot, until his own appointed time of mercy shall come. Expectation and Quietness make up waiting. These the soul attains unto, with this supportment. It looks upwards, as a servant that looks to the hands of his Master, still fixed on God to see what he will do, to hear what he will speak concerning him; missing no season, no opportunity wherein any discovery of the Will of God may be made to him. And this he doth in quietness, without repining, or murmuring, turning all his complaints against himself and his own vileness, that hath cut him short from a participation of that fulness of Love and Grace which is with God. That this Effect also attends this Faith, will fully appear in the close of the Psalm.

:360p. 121¶1

¹1. It begets a liking of God in the soul; and consequently some love unto him. The soul apprehends God, as one infinitely to be desired and delighted in by those who have a share in forgiveness. It cannot but consider him as good and gracious, however its own estate be hazardous, Psal. 73. 1, 2. Yet God is good to Israel, to such as are of a clean heart, as for me, my feet were almost gone, my steps had well nigh slipped. However the state stands with me, yet I know that God is good, good to Israel; and therewith shall I support my self. When once this ground is got upon the soul, that it considers God in Christ as one to be delighted in, and loved, great and blessed effects will ensue. (1.) Self-abhorrency and Condemnation, with Resignation of all to God, and permanency therein, do certainly attend it. (2.) Still somewhat or other in God will be brought to mind to relieve it under faintings, some new springs of hope will be every day opened. (3.) And the soul will be insensibly wrought upon to delight it self in dealing with God. Though in its own particular, it meets with frowns, chidings and repulses, yet this still relieves him, that God is so as hath been declared; so that he says, however it be, yet God is good; and it is good for me to wait upon him. Without this discovery the soul likes not God, and whatever it doth with respect unto him, it is because it dares do no otherwise, being overawed with his terror and greatness. And such Obedience God may have from Devils.

¹1. It begets a liking of God in the soul; and consequently some love unto him. The soul apprehends God, as one infinitely to be desired and delighted in by those who have a share in forgiveness. It cannot but consider him as good and gracious, however its own estate be hazardous, Psal. 73. 1, 2. Yet God is good to Israel, to such as are of a clean heart, as for me, my feet were almost gone, my steps had well nigh slipt. However the state stands with me, yet I know that God is good, good to Israel; and therewith shall I support my self. When once this ground is got upon the soul, that it considers God in Christ as one to be delighted in, and loved, great and blessed effects will ensue. (1.) Self-abhorrency and Condemnation, with Resignation of all to God, and permanency therein, do certainly attend it. (2.) Still somewhat or other in God will be brought to mind to relieve it under faintings, some new springs of hope will be every day opened. (3.) And the soul will be insensibly wrought upon to delight it self in dealing with God. Though in its own particular, it meets with frowns, chidings and repulses, yet this still relieves him, that God is so as hath been declared; so that he sayes, however it be, yet God is good; and it is good for me to wait upon him. Without this discovery the soul likes not God, and whatever it doth with respect unto him, it is because it dares do no otherwise, being overawed with his terror and greatness. And such Obedience God may have from Devils.

1Means whereby a Discovery of Forgiveness yields supportment.