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

A53721:409

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:406–421 of 1,036

:406p. 141¶4

Let a sinner seriously consider the state of things as they were then in the world laid down before, and then view God coming forth with a word of pardon and forgiveness, merely from his own Love, and those counsels of peace that were between the Father and the Son, and he cannot but conclude under his greatest difficulties, that yet there is forgiveness with God that he may be feared. Let now the Law and Conscience, let Sin and Satan stand forth and except against this Evidence; enough may be spoken from it, whatever the particular case be, about which the soul hath a contest with them, to put them all to silence.

Let a sinner seriously consider the state of things as they were then in the world laid down before, and then view God coming forth with a word of pardon and forgiveness, meerly from his own Love, and those counsells of peace that were between the Father and the Son, and he cannot but conclude under his greatest difficulties, that yet there is forgiveness with God that he may be feared. Let now the Law and Conscience, let Sin and Satan stand forth and except against this Evidence; enough may be spoken from it, whatever the particular case be, about which the soul hath a contest with them, to put them all to silence.

:407p. 141¶2

¹II. God revealed this Sacred Truth by his Institution of Sacrifices. Sacrifices by blood, do all of them respect Atonement, Expiation, and consequentially forgiveness. It is true indeed, they could not themselves take away sin, nor make them perfect who came unto God by them, Heb. 10. 1. but yet they undeniably evince the taking away of sin, or the forgiveness of it, by what they did denote and typify. I shall therefore look a little back into their Rise and Intendment.

¹II. God revealed this Sacred Truth by his Institution of Sacrifices. Sacrifices by blood, do all of them respect Attonement, Expiation, and consequentially forgiveness. It is true indeed, they could not themselves take away sin, nor make them perfect who came unto God by them,

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Section: :400–433
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John Owen, A practical exposition on the 130th Psalm (London, 1669), verse 4, §2, pp. 142–143. 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

The author

John Owen 1616–1683

PuritansEngland

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

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:409p. 142–143¶2

2. Neither is the time of their Institution mentioned. Some of the Papists dispute (as there are a generation of philosophi••• disputers amongst them, by whom their tottering cause is supported) that there should have been Sacrifices in Paradise, if man had not sinned. But as in all their opinions, our first enquiry ought to be, what do they get by this or that, their whole Religion being pointed unto their carnal interest; so we may in particular do it, upon this uncouth Assertion, which is perfectly contradictious to the very Nature and End of most Sacrifices; namely, that they should be offered where there is no sin. Why, they hope to establish hence a general rule, that there can be no true Worship of God in any state or condition without a Sacrifice. What then I pray? Why then it is evident that the continual Sacrifice of the Mass is necessary in the Church, and that without it there is no true Worship of God; and so they are quickly come home to their advantage and profit; the Mass being that inexhaustible Spring of Revenue which feeds their pride and lust throughout the world. But there is in the Church of Christ an Altar still, and a Sacrifice still, which they have rejected for the a bominable figment of their Mass; namely, Christ himself as the Apostle informs us, Heb. 13. 10. But as the Sacrifices of Beasts could not have been before the entrance of sin, so it may be evidenced that they were instituted from the foundation of the world, that is presently after the entrance of sin. Christ is called the Lamb of God, John 1. 29. which he was in reference unto the Sacrifices of old, as 1 Pet. 2. 18, 19. whence he is represented in the Church, as a Lamb slain, Rev. 5. 6. or giving out the efficacy of all Sacrifices to his Church. Now he is said to be a Lamb slain from the foundation of the world, Rev. 13. 8. which could not be, unless some Sacrifice prefiguring his being slain had been then offered. For it denotes not only the efficacy of his Mediation, but the way. Besides ⟨p. 143⟩the Apostle tells us, that without shedding of blood there was no remission, Heb. 9. 22. That is, God to demonstrate that all pardon and forgiveness related to the blood of Christ from the foundation of the world, gave out no word of pardon, but by and with blood.

2. Neither is the time of their Institution mentioned. Some of the Papists dispute (as there are a generation of philosophi••• disputers amongst them, by whom their tottering cause is supported) that there should have been Sacrisices in Paradice, if man had not sinned. But as in all their opinions, our first enquiry ought to be, what do they get by this or that, their whole Religion being pointed unto their carnal interest; so we may in particular do it, upon this uncouth Assertion, which is perfectly contradictious to the very Nature and End of most Sacrifices; namely, that they should be offered where there is no sin. Why, they hope to establish hence a general rule, that there can be no true Worship of God in any state or condition without a Sacrifice. What then I pray? Why then it is evident that the continual Sacrifice of the Mass is necessary in the Church, and that without it there is no true Worship of God; and so they are quickly come home to their advantage and profit; the Mass being that inexhaustible Spring of Revenue which feeds their pride and lust throughout the world. But there is in the Church of Christ an Altar still, and a Sacrifice still, which they have rejected for the a bominable figment of their Mass; namely, Christ himself as the Apostle informs us, Heb. 13. 10. But as the Sacrifices of Beasts could not have been before the entrance of sin, so it may be evidenced that they were instituted from the foundation of the world, that is presently after the entrance of sin. Christ is called the Lamb of God, John 1. 29. which he was in reference unto the Sacrifices of old, as 1 Pet. 2. 18, 19. whence he is represented in the Church, as a Lamb slain, Rev. 5. 6. or giving out the efficacy of all Sacrifices to his Church. Now he is said to be a Lamb slain from the foundation of the world, Rev. 13. 8. which could not be, unless some Sacrifice prefiguring his being slain had been then offered. For it denotes not only the efficacy of his Mediation, but the way. Besides ⟨p. 143⟩the Apostle tells us, that without shedding of blood there was no remission, Heb. 9. 22. That is, God to demonstrate that all pardon and forgiveness related to the blood of Christ from the foundation of the world, gave out no word of pardon, but by and with blood.

:413p. 143–144

Let us see to what end is all this Solemnity, and what is declared ⟨p. 144⟩thereby. Wherefore should God appoint poor sinful men to come together, to take a Goat or Lamb, and to confess over his head all their sins and transgressions, and to devote him to destruction under that confession? Had men invented this themselves, it had been a matter of no moment. But it was an Institution of God which he bound his Church to the observation of upon the penalty of his highest displeasure. Certainly this was a solemn declaration that there is forgiveness with him. Would that God who is infinitely Good, and so will not, who is infinitely True, holy and faithful, and so cannot deceive, call men out whom he loved, to a solemn Representation of a thing wherein their chiefest, their eternal concernment did lye, and suffer them to feed upon Ashes? Let men take heed that they mock not God; for of a Truth God mocketh not man, until he be finally rejected by him. For four thousand years together then, did God declare by Sacrifices, that there is forgiveness with him, and lead his people by them to make a public Representation of it in the face of the world. This is a second uncontrollable Evidence of the Truth asserted, which may possibly be of use to souls that come indeed deeply and seriously to deal with God; for though the Practice be ceased, yet the Instruction intended in thern continues.

Let us see to what end is all this Solemnity, and what is declared ⟨p. 144⟩thereby. Wherefore should God appoint poor sinful men to come together, to take a Goat or Lamb, and to confess over his head all their sins and transgressions, and to devote him to destruction under that confession? Had men invented this themselves, it had been a matter of no moment. But it was an Institution of God which he bound his Church to the observation of upon the penalty of his highest displeasure. Certainly this was a solemn declaration that there is forgiveness with him. Would that God who is infinitely Good, and so will not, who is infinitely True, holy and faithful, and so cannot deceive, call men out whom he loved, to a solemn Representation of a thing wherein their chiefest, their eternal concernment did lye, and suffer them to feed upon Ashes? Let men take heed that they mock not God; for of a Truth God mocketh not man, until he be finally rejected by him. For four thousand years together then, did God declare by Sacrifices, that there is forgiveness with him, and lead his people by them to make a publick Representation of it in the face of the world. This is a second uncontrolable Evidence of the Truth asserted, which may possibly be of use to souls that come indeed deeply and seriously to deal with God; for though the Practice be ceased, yet the Instruction intended in thern continues.

:414p. 144–145¶3

¹III. Gods appointment of Repentance unto sinners, doth reveal that there is forgiveness in himself. I say the prescription of Repentance is a Revelation of forgiveness. After the Angels had sinned, God never once called them to Repentance. He would not deceive them, but let them know what they were to look for at his hands; he hath no forgiveness for them, and therefore would require no Repentance of them. It is not, nor ever was a duty incumbent on them to repent. Nor is it so unto the damned in Hell God requires it not of them, nor is it their duty. There being no forgiveness for them, what should move them to repent? Why should it be their duty so to do? Their eternal anguish about sin committed, hath nothing of Repentance in it. Assignation then of Repentance is a Revelation of forgiveness. God would not call upon a sinful ⟨p. 145⟩creature to humble it self and bewail its sin, if there were no way of recovery, or relief. And the only way of recovery from the guilt of sin, is pardon, so Job 33. 27, 28. He looketh on men, and if any say, I have sinned, and perverted that which was right, and it profited me not; he will deliver his soul from going into the pit, and his life shall see the light. In the foregoing Verses he declares the various ways that God used to bring men unto Repentance. He did it by dreams, ver. 15, 16. by Afflictions, ver. 19. by the preaching of the Word, ver. 23. What then doth God aim at in and by all these various ways of teachings? It is to cause man to say, I have sinned, and perverted that which was right. It is to bring him to Repentance: What now, if he obtain his end, and man cometh to that which is aimed at? Why then there is forgiveness for him, as is declared, ver. 28. To improve this evidence, I shall confirm by some few obvious considerations these two things.

¹III. Gods appointment of Repentance unto sinners, doth reveal that there is forgiveness in himself. I say the prescription of Repentance is a Revelation of forgiveness. After the Angels had sinned, God never once called them to Repentance. He would not deceive them, but let them know what they were to look for at his hands; he hath no forgiveness for them, and therefore would require no Repentance of them. It is not, nor ever was a duty incumbent on them to repent. Nor is it so unto the damned in Hell God requires it not of them, nor is it their duty. There being no forgiveness for them, what should move them to repent? Why should it be their duty so to do? Their eternal anguish about sin committed, hath nothing of Repentance in it. Assignation then of Repentance is a Revelation of forgiveness. God would not call upon a sinful ⟨p. 145⟩creature to humble it self and bewail its sin, if there were no way of recovery, or relief. And the only way of recovery from the guilt of sin, is pardon, so Job 33. 27, 28. He looketh on men, and if any say, I have sinned, and perverted that which was right, and it profited me not; he will deliver his soul from going into the pit, and his life shall see the light. In the foregoing Verses he declares the various wayes that God used to bring men unto Repentance. He did it by dreams, ver. 15, 16. by Afflictions, ver. 19. by the preaching of the Word, ver. 23. What then doth God aim at in and by all these various wayes of teachings? It is to cause man to say, I have sinned, and perverted that which was right. It is to bring him to Repentance: What now, if he obtaine his end, and man cometh to that which is aimed at? Why then there is forgiveness for him, as is declared, ver. 28. To improve this evidence, I shall confirm by some few obvious considerations these two things.

1Forgiveness with God, manifested by his Prescription of Repentance.

:416p. 145–146¶1

1. No Repentance is acceptable with God but what is built, or leans on the faith of forgiveness. We have a cloud of witnesses unto this Truth in the Scripture. Many there have been, many are recorded who have been convinced of sin, perplexed about it, sorry for it, that have made open confession and acknowledgement of it, that under the pr•ssing sense of it, have cried out even to God for deliverance, and yet have come short of mercy pardon and acceptance with God. The cases of Cain, Pharaoh, Saul, Ahab, Judas, and others, might be insisted on. What was wanting that made all that they did abominable? Consider one instance for all: It is said of Judas that he repented, Mat. 27. 3. [Greek or Hebrew], he repented himself; but wherein did this repentance consist? he was convinced of his sin in general; [Greek or Hebrew], saith he, I have sinned, ver. 4. 2. He was sensible of the particular sin whereof he stood charged in conscience before God. I have saith he, betrayed innocent blood: I am guilty of blood, innocent blood, and that in the vilest manner, by treachery; ⟨p. 146⟩so that he comes (3.) To a full and open confession of his sin: (4.) He makes Restitution of what he was advantaged by his sin, he brought again the thirty pieces of silver, v. 3. all testifying an hearty sorrow that spirited the whole. Methinks now Judas his Repentance looks like the young mans Obedience, who cried out, all these things have I done; Is there any thing yet lacking? Yea, one thing was wanting to that young man, he had no true faith nor love to God all this while, which vitiated and spoiled all the rest of his performances. One thing also is wanting to this Repentance of Judas; he had no faith of forgiveness in God; that he could not believe; and therefore after all this sorrow instead of coming to him, he bids him the utmost defiance, and goes away and hangs himself.

1. No Repentance is acceptable with God but what is built, or leans on the faith of forgiveness. We have a cloud of witnesses unto this Truth in the Scripture. Many there have been, many are recorded who have been convinced of sin, perplexed about it, sorry for it, that have made open confession and acknowledgement of it, that under the pr•ssing sense of it, have cryed out even to God for deliverance, and yet have come short of mercy pardon and acceptance with God. The cases of Cain, Pharaoh, Saul, Ahab, Judas, and others, might be insisted on. What was wanting that made all that they did abominable? Consider one instance for all: It is said of Judas that he repented, Mat. 27. 3. 〈non-Latin alphabet〉, he repented himself; but wherein did this repentance consist? he was convinced of his sin in general; 〈non-Latin alphabet〉, saith he, I have sinned, ver. 4. 2. He was sensible of the particular sin whereof he stood charged in conscience before God. I have saith he, betrayed innocent blood: I am guilty of blood, innocent blood, and that in the vilest manner, by treachery; ⟨p. 146⟩so that he comes (3.) To a full and open confession of his sin: (4.) He makes Restitution of what he was advantaged by his sin, he brought again the thirty pieces of silver, v. 3. all testifying an hearty sorrow that spirited the whole. Methinks now Judas his Repentance looks like the young mans Obedience, who cryed out, all these things have I done; Is there any thing yet lacking? Yea, one thing was wanting to that young man, he had no true faith nor love to God all this while, which vitiated and spoyled all the rest of his performances. One thing also is wanting to this Repentance of Judas; he had no faith of forgiveness in God; that he could not believe; and therefore after all this sorrow instead of coming to him, he bids him the utmost defiance, and goes away and hangs himself.

:417p. 146

Indeed saith of forgiveness, as hath been showed, hath many degrees. There is of them, that which is indispensably necessary to render Repentance acceptable. What it is in particular, I do not dispute. It is not an Assurance of the Acceptance of our persons in general. It is not that the particular sin wherewith it may be, the soul is perplexed, is forgiven. A general, so it be a Gospel discovery that there is forgiveness in God, will suffice. The Church expresseth it, Hos. 14. 3. In thee the fatherless findeth mercy, and Joel 2. 14. Who knows but he will return and repent. I have this ground, saith the soul; God is in himself gracious and merciful; the fatherless, the destitute and helpless that come to him by Christ, find mercy in him. None in Heaven and earth can evince but that he may return to me also. Now let a mans convictions be never so great, sharp, wounding, his sorrow never so abundant, overflowing, abiding, his confession never so full, free or open, if this one thing be wanting, all is nothing but what tends to death.

Indeed saith of forgiveness, as hath been shewed, hath many degrees. There is of them, that which is indispensibly necessary to render Repentance acceptable. What it is in particular, I do not dispute. It is not an Assurance of the Acceptance of our persons in general. It is not that the particular sin wherewith it may be, the soul is perplexed, is forgiven. A general, so it be a Gospel discovery that there is forgiveness in God, will suffice. The Church expresseth it, Hos. 14. 3. In thee the fatherless findeth mercy, and Joel 2. 14. Who knows but he will return and repent. I have this ground, saith the soul; God is in himself gracious and merciful; the fatherless, the destitute and helpless that come to him by Christ, find mercy in him. None in Heaven and earth can evince but that he may return to me also. Now let a mans convictions be never so great, sharp, wounding, his sorrow never so abundant, overflowing, abiding, his confession never so full, free or open, if this one thing be wanting, all is nothing but what tends to death.

:421p. 147–148¶3

3. There is then no cause, why those who are under a Call to Repentance, should question whether there be forgiveness in God or no. This concerns my second Proposition. Come, saith the Lord, unto the souls of men; leave your sinful ways, turn unto me, humble your selves with broken and contrite hearts: Alas, ⟨p. 148⟩say poor convinced sinners, we are poor, dark and ignorant creatures; or we are old in sin, or great sinners, or backsliders, or have fallen often into the same sins; can we expect there should be forgiveness for us? Why you are under Gods Invitation to Repentance; and to disbelieve forgiveness, is to call the Truth, Holiness and Faithfulness of God into question. If you will not believe forgiveness, pretend what you please, it is in truth because you hate Repentance. You do but deceive your souls when you pretend you come not up to Repentance, because you cannot believe forgiveness. For in the very Institution of this duty God engageth all his Properties to make it good that he hath pardon and mercy for sinners.

3. There is then no cause, why those who are under a Call to Repentance, should question whether there be forgiveness in God or no. This concerns my second Proposition. Come, saith the Lord, unto the souls of men; leave your sinful wayes, turn unto me, humble your selves with broken and contrite hearts: Alas, ⟨p. 148⟩say poor convinced sinners, we are poor, dark and ignorant creatures; or we are old in sin, or great sinners, or backsliders, or have fallen often into the same sins; can we expect there should be forgiveness for us? Why you are under Gods Invitation to Repentance; and to disbelieve forgiveness, is to call the Truth, Holiness and Faithfulness of God into question. If you will not believe forgiveness, pretend what you please, it is in truth because you hate Repentance. You do but deceive your souls when you pretend you come not up to Repentance, because you cannot believe forgiveness. For in the very Institution of this duty God engageth all his Properties to make it good that he hath pardon and mercy for sinners.