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

A53721:462

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:459–474 of 1,036

:459p. 160

It may be objected that this Argument is not cogent, because of the instance that lies against it in Gods dealing with the Angels, that sinned. It is evident that they fell into their transgression and Apostasy, before mankind did so: For they lead and seduced our first Parents into sin. And yet God bears with them and exerciseth patience towards them to this very day, and will do so unto the consummation of all things, when they shall be cast into the fire prepared for the Devil and his Angels. And yet it is granted, that there is no forgiveness in God for them; so that it doth not necessarily follow, that there is so for man, because of his patience towards them.

It may be objected that this Argument is not cogent, because of the instance that lyes against it in Gods dealing with the Angels, that sinned. It is evident that they fell into their transgression and Apostacy, before mankind did so: For they lead and seduced our first Parents into sin. And yet God bears with them and exerciseth patience towards them to this very day, and will do so unto the consummation of all things, when they shall be cast into the fire prepared for the Devil and his Angels. And yet it is granted, that there is no forgiveness in God for them; so that it doth not necessarily follow, that there is so for man, because of his patience towards them.

:460p. 160

I answer, That this must be more fully spoken unto when we come to remove that great Objection against this whole Truth which was mentioned before, taken from Gods dealing with the sinning Angels, whom he spared not; at present two or three Observations will remove it out of our way. For,

:461p. 160–161¶1

1. That the case is not the same with the sinning Angels, and the race of mankind in all Generations. There are no other Angels in this condition, but only those individuals who first sinned in their own persons. They are not in the Providence and Patience of God, multiplied and increased in ensuing times and seasons; but they continue the same individual persons who first sinned and no more. So that immediate execution of the whole punishment due unto their sin, would not have prevented any increase of them. But now with man it is otherwise. For God continues his patience towards them to the production of millions of other persons who were not actually in the first sin. Had not God so continued his forbearance, their

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On this page: :459–474
Section: :434–497
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John Owen, A practical exposition on the 130th Psalm (London, 1669), verse 4, §2, p. 161. 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.

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:462p. 161¶2

2. Indeed God exerciseth no patience toward the Angels that sinned; and that because he had no forgiveness for them. So Peter tells us; 2 Epistle 2. 6. God spared not the Angels that sinned but cast them down into Hell, and delivered them into chains of darkness. Immediately upon their sin they were cast out of the presence of God whose vision and enjoyment they were made for, and which they received some experience of. And they were cast into Hell, as the place of their ordinary retention, and of their present anguish under the sense of Gods curse and displeasure. And although they may some of them be permitted to compass the earth, and to walk to and fro therein to serve the ends of Gods holy wise Providence, and so to be out of their prison; yet they are still in their chains: for they were delivered unto chains of darkness to be kept unto the last Judgement. And in these things they lye actually under the execution of the curse of God: So that there is indeed no patience exercised towards them. If a notorious Malefactor, or Murderer be committed unto a Dungeon, and kept bound with Iron chains to prevent his escape, until the appointed day of his solemn Judgement and Execution, without the least intention to spare him; None will say, there is patience exercised towards him; Things being disposed only so, as that his punishment may be secure and severe. And such is the case, such is the condition of the Angels that sinned, who are not therefore to be esteemed objects of Gods patience.

2. Indeed God exerciseth no patience toward the Angels that sinned; and that because he had no forgiveness for them. So Peter tells us; 2 Epistle 2. 6. God spared not the Angels that sinned but cast them down into Hell, and delivered them into chains of darkness. Immediately upon their sin they were cast out of the presence of God whose vision and enjoyment they were made for, and which they received some experience of. And they were cast into Hell, as the place of their ordinary retention, and of their present anguish under the sense of Gods curse and displeasure. And although they may some of them be permitted to compass the earth, and to walk to and fro therein to serve the ends of Gods holy wise Providence, and so to be out of their prison; yet they are still in their chains: for they were delivered unto chains of darkness to be kept unto the last Judgement. And in these things they lye actually under the execution of the curse of God: So that there is indeed no patience exercised towards them. If a notorious Malefactor, or Murtherer be committed unto a Dungeon, and kept bound with Iron chains to prevent his escape, untill the appointed day of his solemn Judgement and Execution, without the least intention to spare him; None will say, there is patience exercised towards him; Things being disposed only so, as that his punishment may be secure and severe. And such is the case, such is the condition of the Angels that sinned, who are not therefore to be esteemed objects of Gods patience.

:468p. 162–163

Let us therefore also mind this Evidence in the Application of our selves to God for pardon. It is certain that God might have taken us from the womb, and have cast us into utter darkness. And in the course of our lives we have been guilty of such provocations, as God might justly have taken the Advantage ⟨p. 163⟩of, to glorify his Justice and Severity in our ruin. But yet we have lived thus long in the patience and forbearance of God. And to what end hat he thus spared us, and let pass those Advantages for our destruction, that we have put into his hand? Is it not that he might by his patience, give us leave and space to get an interest in that forgiveness which he thus testifies to be in himself? Let us then be encouraged by it, to use it unto the end and purpose for which it is exercised towards us. You that are yet in doubt of your condition, consider that the patience of God was extended unto you this day, this very day, that you might use it for the obtaining of the remission of your sins. Lose not this day, not one day more, as you love your souls. For woeful will be their condition, who shall perish for despising or abusing of the patience of God.

Let us therefore also mind this Evidence in the Application of our selves to God for pardon. It is certain that God might have taken us from the womb, and have cast us into utter darkness. And in the course of our lives we have been guilty of such provocations, as God might justly have taken the Advantage ⟨p. 163⟩of, to glorifie his Justice and Severity in our ruine. But yet we have lived thus long in the patience and forbearance of God. And to what end hat he thus spared us, and let pass those Advantages for our destruction, that we have put into his hand? Is it not that he might by his patience, give us leave and space to get an interest in that forgiveness which he thus testifies to be in himself? Let us then be encouraged by it, to use it unto the end and purpose for which it is exercised towards us. You that are yet in doubt of your condition, consider that the patience of God was extended unto you this day, this very day, that you might use it for the obtaining of the remission of your sins. Lose not this day, not one day more, as you love your souls. For wosul will be their condition, who shall perish for despising or abusing of the patience of God.

:469p. 163–164¶6

¹VI. The faith and experience of the Saints in this world, give in testimony unto this truth; and we know that their Record in this matter is true. Let us then ask of them what they believe, what they have found, what they have Experience of, as to the forgiveness of sin. This God himself directs and leads us unto, by appealing unto our own experience, whence he shows us that we may take relief and supportment in our distresses, Isa. 40. 28. Hast thou not heard; hast not thou known? Hast not thou thy self, who now criest out that thou art lost and undone, because God hath forsaken thee, sound and known by experience the contrary from his former dealings with thee? And if our own Experiences may confirm us against the workings of our unbelief, so may those of others also. And this is that which Eliphas directs Job unto, Chap. 6. 1. Call now if there be any that will answer thee, and to which of the Saints wilt thou look. It is not a supplication to them for help, that is intended, but an enquiry after the Experience in the case in hand, wherein he wrongfully thought they could not justify Job. [Greek or Hebrew] to which of the Saints, on the right hand or left, wilt thou have regard in this matter? Some would foolishly hence seek to confirm the Invocation of the Saints departed; when indeed if they were intended, it is rather forbidden and discountenanced ⟨p. 164⟩than directed unto. But the [Greek or Hebrew] here, are the [Greek or Hebrew] Psal. 16. 2. The Saints that are in the Earth whose experiences Job is directed to enquire into and after. David makes it a great encouragement unto waiting upon God, as a God hearing prayers, that others had done so and found success, Psal. 34. 6. This poor man cried unto the Lord, and the Lord heard him, and saved him out of his troubles. If he did so, and had that blessed Issue, why should not we do so also? The experiences of one, are often proposed for the confirmation and establishment of others: so the same David, Come saith he, and hear all ye that fear God, and I will declare what he hath done for my soul. He contents not himself to mind them of the Word, Promises, and Providence of God, which he doth most frequently; but he will give them the encouragement and supportment also of his own Experience.

¹VI. The faith and experience of the Saints in this world, give in testimony unto this truth; and we know that their Record in this matter is true. Let us then ask of them what they believe, what they have found, what they have Experience of, as to the forgiveness of sin. This God himself directs and leads us unto, by appealing unto our own experience, whence he shews us that we may take relief and supportment in our distresses, Isa. 40. 28. Hast thou not heard; hast not thou known? Hast not thou thy self, who now cryest out that thou art lost and undone, because God hath forsaken thee, sound and known by experience the contrary from his former dealings with thee? And if our own Experiences may confirm us against the workings of our unbelief, so may those of others also. And this is that which Eliphas directs Job unto, Chap. 6. 1. Call now if there be any that will answer thee, and to which of the Saints wilt thou look. It is not a supplication to them for help, that is intended, but an enquiry after the Experience in the case in hand, wherein he wrongfully thought they could not justifie Job. 〈non-Latin alphabet〉 to which of the Saints, on the right hand or left, wilt thou have regard in this matter? Some would foolishly hence seek to confirm the Invocation of the Saints departed; when indeed if they were intended, it is rather forbidden and discountenanced ⟨p. 164⟩than directed unto. But the 〈non-Latin alphabet〉 here, are the 〈non-Latin alphabet〉 Psal. 16. 2. The Saints that are in the Earth whose experiences Job is directed to enquire into and after. David makes it a great encouragement unto waiting upon God, as a God hearing prayers, that others had done so and found success, Psal. 34. 6. This poor man cryed unto the Lord, and the Lord heard him, and saved him out of his troubles. If he did so, and had that blessed Issue, why should not we do so also? The experiences of one, are often proposed for the confirmation and establishment of others: so the same David, Come saith he, and hear all ye that fear God, and I will declare what he hath done for my soul. He contents not himself to mind them of the Word, Promises, and Providence of God, which he doth most frequently; but he will give them the encouragement and supportment also of his own Experience.

1Experience of the Saints giving Testimony to Forgiveness.Experience of the Saints giveing Testimony to Forgiveness.

:472p. 165–166¶1

¹1. Men living under the profession of Religion, and not experiencing the power, virtue, and efficacy of it in their hearts are, whatever they profess, very near to Atheism, or at least exposed to great temptations thereunto. If they profess they know God, but in works deny him, they are abominable, and disobedient, and unto every good work reprobate, Tit. 1. 16. Let such men lay aside Tradition and Custom, let them give up themselves to a free and a rational consideration of things, and they will quickly find that all their profession is but a miserable self-deceiving; and that indeed they believe not one word of the Religion which they profess. For of what their Religion affirms to be in themselves, they find not any thing true or real. And what Reason have they then to believe that the things which it speaks of that are without them, are one jot better? If they have no Experience of what it affirms to be within them, what confidence can they have of the Reality of what it reveals to be without them? John tells us, that he who saith he loves God whom he hath not seen, and doth not love his Brother whom he hath seen, is a liar. Men who do not things of an equal concernment unto them wherein they may be tried, are not to be believed in what they profess about greater things whereof no trial can be had. So he that believes not, who experienceth not the power of that which the Religion he professeth affirms to be in him, if he says that he doth believe other things which he can have no Experience of, he is a liar. For instance, he that professeth the Gospel, avows that the death of Christ doth crucify sin, that faith purifieth the heart, that the Holy Ghost quickens and enables the soul unto duty; that God is good and gracious unto all that come unto him; that there is precious Communion to be obtained with him by Christ; ⟨p. 166⟩that there is great Joy in believing. These things are plainly, openly, frequently insisted on in the Gospel? Hence the Apostle presseth men unto Obedience on the account of them; and as it were leaves them at liberty from it, if they were not so, Phil. 2. 11.

¹1. Men living under the profession of Religion, and not experiencing the power, vertue, and efficacy of it in their hearts are, whatever they profess, very near to Atheism, or at least exposed to great temptations thereunto. If they profess they know God, but in works deny him, they are abominable, and disobedient, and unto every good work reprobate, Tit. 1. 16. Let such men lay aside Tradition and Custome, let them give up themselves to a free and a rational consideration of things, and they will quickly find that all their profession is but a miserable self-deceiving; and that indeed they believe not one word of the Religion which they profess. For of what their Religion affirms to be in themselves, they find not any thing true or real. And what Reason have they then to believe that the things which it speaks of that are without them, are one jot better? If they have no Experience of what it affirms to be within them, what confidence can they have of the Reality of what it reveals to be without them? John tells us, that he who saith he loves God whom he hath not seen, and doth not love his Brother whom he hath seen, is a lyar. Men who do not things of an equal concernment unto them wherein they may be tryed, are not to be believed in what they profess about greater things whereof no tryal can be had. So he that believes not, who experienceth not the power of that which the Religion he professeth affirms to be in him, if he sayes that he doth believe other things which he can have no Experience of, he is a lyar. For instance, he that professeth the Gospel, avows that the death of Christ doth crucifie sin, that faith purifieth the heart, that the Holy Ghost quickens and enables the soul unto duty; that God is good and gracious unto all that come unto him; that there is precious Communion to be obtained with him by Christ; ⟨p. 166⟩that there is great Joy in believing. These things are plainly, openly, frequently insisted on in the Gospel? Hence the Apostle presseth men unto Obedience on the account of them; and as it were leaves them at liberty from it, if they were not so, Phil. 2. 11.

1The Evidence that is in Spiritual Experience.

:473p. 166¶1

Now if men have lived long in the profession of these things, saying that they are so, but indeed find nothing of Truth, Reality, or Power in them, have no experience of the effects of them, in their own hearts or souls, what stable ground have they of believing any thing else in the Gospel whereof they cannot have experience? A man professeth that the death of Christ will mortify sin, and subdue corruption; Why doth he believe it? because it is so affirmed in the Gospel: How then, doth he find it to be so? Hath it this effect upon his soul, in his own heart? not at all; he finds no such thing in him. How then can this man believe that Jesus Christ is the Son of God, because it is affirmed in the Gospel; seeing that he finds no real truth of that which it affirms to be in himself? So our Saviour argues, John 3. 12. If I have told you earthly things and ye believe not; how will you believe, if I tell you heavenly things? If you believe not the doctrine of Regeneration, which you ought to have experience of, as a thing that is wrought in the hearts of men on the earth; how can you assent unto those heavenly mysteries of the Gospel, which at first are to be received by a pure Act of faith, without any present sense or experience.

Now if men have lived long in the profession of these things, saying that they are so, but indeed find nothing of Truth, Reality, or Power in them, have no experience of the effects of them, in their own hearts or souls, what stable ground have they of believing any thing else in the Gospel whereof they cannot have experience? A man professeth that the death of Christ will mortifie sin, and subdue corruption; Why doth he believe it? because it is so affirmed in the Gospel: How then, doth he find it to be so? Hath it this effect upon his soul, in his own heart? not at all; he finds no such thing in him. How then can this man believe that Jesus Christ is the Son of God, because it is affirmed in the Gospel; seeing that he finds no real truth of that which it affirms to be in himself? So our Saviour argues, John 3. 12. If I have told you earthly things and ye believe not; how will you believe, if I tell you heavenly things? If you believe not the doctrine of Regeneration, which you ought to have experience of, as a thing that is wrought in the hearts of men on the earth; how can you assent unto those heavenly mysteries of the Gospel, which at first are to be received by a pure Act of faith, without any present sense or experience.