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

A53721:439

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:436–451 of 1,036

:436p. 152–153

Let us, after the example of the Apostle, mention some particular instances in this matter. Look unto Abraham. He was the friend of God, and walked with God; God made a solemn Covenant with him, and takes it for his memorial throughout ⟨p. 153⟩all generations, that he is the God of Abraham. And he is doubtless now at rest with God. Our Saviour calls the place or condition whereinto blessed souls are gathered, Abraham's Bosom; He is at rest with whom others are at rest.

Let us, after the example of the Apostle, mention some particular instances in this matter. Look unto Abraham. He was the friend of God, and walked with God; God made a solemn Covenant with him, and takes it for his memorial throughout ⟨p. 153⟩all generations, that he is the God of Abraham. And he is doubtless now at rest with God. Our Saviour calls the place or condition whereinto blessed souls are gathered, Abrahams Bosom; He is at rest with whom others are at rest.

:437p. 153

The condition was the same with Isaac and Jacob. They also are Heaven, being alive unto, and with God. Our Saviour proves it from the tenor of the Covenant, I am the God of Abraham, the God of Isaac, and the God of Jacob. God is not the God of the dead but of the living, Matth. 22. 32. They are yet alive, alive unto God, and with him, by virtue of the Covenant; or after their death, God would not be said, to be their God. This is the force of our Saviours Argument in that place; that after their death, God was still their God. Then death had not reached their whole persons. They were still alive with God in Heaven; and their bodies by virtue of the same Covenant, were to be recovered out of the dust.

The condition was the same with Isaac and Jacob. They also are Heaven, being alive unto, and with God. Our Saviour proves it from the tenour of the Covenant, I am the God of Abraham, the God of Isaac, and the God of Jacob. God is not the God of the dead but of the living,

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Cited: :439
On this page: :436–451
Section: :434–497
Whole work: 1,036 passages

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John Owen, A practical exposition on the 130th Psalm (London, 1669), verse 4, p. 153. 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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:443p. 154–155¶2

2. Many of those concerning whom we have the Assurance mentioned, were not only sinners, but great sinners, as was said, which must be also insisted on, to obviate another objection. For some may say, that although they were sinners, yet they were not such sinners as we are. And although they obtained forgiveness, yet this is no Argument that we shall do so also, who are guilty of other sins than they were, and those attended with other Aggravations than theirs were. To which I say, that I delight not in aggravating, no nor yet in Repeating the sins and faults of the Saints of God of old. Not only the Grace of God, but the sins of men have by some been turned into lasciviousness; or been made a cloak for their lusts. But yet for the ends and purposes for which they are recorded by the Holy Ghost, we may make mention of them. That they may warn us of our duty, that we take heed lest we also fall, that they may yield us a relief under our surprisals, are they written. So then where ⟨p. 155⟩the mention of them tends to the advancement of Sovereign Grace and Mercy, which is the case in hand, we may insist on them. I think then that without mention of particulars, I may safely say, that there is no sin, no degree of sin, no aggravating circumstance of sin, no kind of continuance in sin, (the one only sin excepted) but that there are those in Heaven who have been guilty of them.

2. Many of those concerning whom we have the Assurance mentioned, were not only sinners, but great sinners, as was said, which must be also insisted on, to obviate another objection. For some may say, that although they were sinners, yet they were not such sinners as we are. And although they obtained forgiveness, yet this is no Argument that we shall do so also, who are guilty of other sins than they were, and those attended with other Aggravations than theirs were. To which I say, that I delight not in aggravating, no nor yet in Repeating the sins and faults of the Saints of God of old. Not only the Grace of God, but the sins of men have by some been turned into lasciviousness; or been made a cloak for their lusts. But yet for the ends and purposes for which they are recorded by the Holy Ghost, we may make mention of them. That they may warn us of our duty, that we take heed lest we also fall, that they may yield us a relief under our surprizals, are they written. So then where ⟨p. 155⟩the mention of them tends to the advancement of Soveraign Grace and Mercy, which is the case in hand, we may insist on them. I think then that without mention of particulars, I may safely say, that there is no sin, no degree of sin, no aggravating circumstance of sin, no kind of continuance in sin, (the one only sin excepted) but that there are those in Heaven who have been guilty of them.

:448p. 156

We take it for a good token and evidence of a virtuous healing water, when without fraud or pretence, we see the crutches of cured Cripples, and impotent persons hung about it, as a memorial of its efficacy. And it is a great demonstration of the skill and ability of a Physician, when many come to a sick person and tell him, that we had the same distemper with you, it had the same symptoms, the same effects, and by his skill and care we are cured: Oh saith the sick man bring him unto me, I will venture my life in his hand. Now all the Saints of Heaven stand about a sin sick soul; for in this matter we are compassed with a cloud of witnesses, Heb. 12. 1. And what do they bear witness unto? What say they unto a poor guilty sinner? As thou art, so were we; so guilty, so perplexed, so obnoxious to wrath, so fearing destruction from God. And what way did you steer, what course did you take to obtain the blessed condition wherein now you are? Say they, We went all to God through Christ for forgiveness, and found plenty of Grace, Mercy and Pardon in him for us all. The rich man in the Parable thought it would be a great means of conversion, if one should rise from the dead and preach. But here we see that all the Saints departed, and now in glory do jointly preach this fundamental Truth, that there is forgiveness with God.

We take it for a good token and evidence of a vertuous healing water, when without fraud or pretence, we see the crutches of cured Criples, and impotent persons hung about it, as a memorial of its efficacy. And it is a great demonstration of the skill and ability of a Physitian, when many come to a sick person and tell him, that we had the same distemper with you, it had the same symptoms, the same effects, and by his skill and care we are cured: Oh saith the sick man bring him unto me, I will venture my life in his hand. Now all the Saints of Heaven stand about a sin sick soul; for in this matter we are compassed with a cloud of witnesses, Heb. 12. 1. And what do they bear witness unto? What say they unto a poor guilty sinner? As thou art, so were we; so guilty, so perplexed, so obnoxious to wrath, so fearing destruction from God. And what way did you steer, what course did you take to obtain the blessed condition wherein now you are? Say they, We went all to God through Christ for forgiveness, and found plenty of Grace, Mercy and Pardon in him for us all. The rich man in the Parable thought it would be a great means of conversion, if one should rise from the dead and preach. But here we see that all the Saints departed, and now in glory do jointly preach this fundamental Truth, that there is forgiveness with God.

:450p. 156–157

And this Evidence of forgiveness I the rather urge, because I find the Apostle Paul doing of it eminently in his own person, 1 Tim. 1. 12, 13, 14, 15, 16. I thank Christ Jesus our Lord who hath enabled me, for that he counted me faithful, putting me ⟨p. 157⟩into the Ministry; who was before a Blasphemer and a Persecutor and injurious. But I obtained mercy, because I did it ignorantly in unbelief. This is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners, of whom I am chief. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering for a pattern to them that should hereafter believe on him to life everlasting. A great sinner saith he, the chiefest of sinners I was, which he manifests by some notable instances of his sin. I was saith he a blasphemer, the highest sin against God; a Persecutor, the highest sin against the Saints; Injurious, the highest wickedness, towards mankind. But saith he, I obtained mercy, I am pardoned, and that with a blessed effect. First, That he should after all this be so accounted faithful as to be put into the Ministry. And then that the Grace of our Lord Jesus Christ in him and towards him was exceeding abundant. And what was the Reason, what was the cause, that he was thus dealt withal? Why it was that he might be a pattern, an Evidence, an Argument, that there was Grace, Mercy, Forgiveness to be had for all sorts of sinners that would believe to life Everlasting.

And this Evidence of forgiveness I the rather urge, because I find the Apostle Paul doing of it eminently in his own person, 1 Tim. 1. 12, 13, 14, 15, 16. I thank Christ Jesus our Lord who hath enabled me, for that he counted me faithful, putting me ⟨p. 157⟩into the Ministry; who was before a Blasphemer and a Persecutor and injurious. But I obtained mercy, because I did it ignorantly in unbelief. This is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners, of whom I am chief. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might sh•w forth all long-suffering for a pattern to them that should hereafter believe on him to life everlasting. A great sinner saith he, the chiefest of sinners I was, which he manifests by some notable instances of his sin. I was saith he a blasphemer, the highest sin against God; a Persecutor, the highest sin against the Saints; Injurious, the highest wickednes, towards mankind. But saith he, I obtained mercy, I am pardoned, and that with a blessed effect. First, That he should after all this be so accounted faithful as to be put into the Ministry. And then that the Grace of our Lord Jesus Christ in him and towards him was exceeding abundant. And what was the Reason, what was the cause, that he was thus dealt withal? Why it was that he might be a pattern, an Evidence, an Argument, that there was Grace, Mercy, Forgiveness to be had for all sorts of sinners that would believe to life Everlasting.