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

A53721:525

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:522–537 of 1,036

:522p. 184¶3

3. To put this whole matter out of question, God hath promised to hear our prayers, and in particular those which we make unto him for the forgiveness of sin. So our Saviour hath assured us, that what we ask in his name, it shall be done for us. And he hath, as we have showed, taught us to ask this very thing of God as our Heavenly Father; that is in his name. For in and through him alone is he a Father unto us. I need not insist on particular Promises to this purpose, they are as you know multiplied in the Scriptures.

3. To put this whole matter out of question, God hath promised to hear our prayers, and in particular those which we make unto him for the forgiveness of sin. So our Saviour hath assured us, that what we ask in his name, it shall be done for us. And he hath, as we have shewed, taught us to ask this very thing of God as our Heavenly Father; that is in his name. For in and through him alone is he a Father unto us. I need not insist on particular Promises to this purpose, they are as you know multiplyed in the Scriptures.

:523p. 184

What hath been spoken may suffice to establish our present Argument, namely, that Gods prescription of Religious Worship unto sinners, doth undeniably prove that with him there is forgiveness; especially considering that the principal parts of the Worship so prescribed and appointed by him, are peculiarly designed to confirm us in the faith thereof.

:524p. 184–185

And this is the design of the words that we do insist upon; There is forgiveness with thee, that thou mayest be feared. The fear of God, as we have showed in the Old Testament, doth frequently express not that gracious Affection of our minds, which is distinctly so called; but that whole Worship of God wherein that and all other Gracious Affections towards God are to be exercised. Now the Psalmist tells us, that the foundation of this fear or Worship, and the only motive and encouragement for sinners to engage in it, and give up themselves unto it is this, that there is forgiveness with God. Without

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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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:525p. 185

The end of all these things, as we shall afterwards at large declare, is to encourage poor sinners to believe, and to evidence how inexcusable they will be left, who notwithstanding all this, do through the power of their lusts and unbelief, refuse to come to God in Christ that they may be pardoned. Yea, the laying open of the certainty and fullness of the evidence given unto this truth, makes it plain and conspicuous, whence it is that men perish in and for their sins. Is it for want of Mercy, Goodness, Grace or Patience in God? Is it through any defect in the Mediation of the Lord Christ? Is it for want of the mightiest encouragements and most infallible Assurances that with God there is Forgiveness? Not at all, but merely on the account of their own obstinacy, stubbornness and perverseness. They will not come unto this Light, yea they hate it, because their deeds are evil. They will not come to Christ, that they may have life. It is merely darkness, blindness, and love of sin, that brings men to destruction. And this is laid open, and all pretences and excuses are removed, and the shame of mens lusts made naked by the full confirmation of this Truth, which God hath furnished us withal.

The end of all these things, as we shall afterwards at large declare, is to encourage poor sinners to believe, and to evidence how inexcusable they will be left, who notwithstanding all this, do through the power of their lusts and unbelief, refuse to come to God in Christ that they may be pardoned. Yea, the laying open of the certainty and fulness of the evidence given unto this truth, makes it plain and conspicuous, whence it is that men perish in and for their sins. Is it for want of Mercy, Goodness, Grace or Patience in God? Is it through any defect in the Mediation of the Lord Christ? Is it for want of the mightiest encouragements and most infallible Assurances that with God there is Forgiveness? Not at all, but meerly on the account of their own obstinacy, stubbornness and perversness. They will not come unto this Light, yea they hate it, because their deeds are evil. They will not come to Christ, that they may have life. It is meerly darkness, blindness, and love of sin, that brings men to destruction. And this is laid open, and all pretences and excuses are removed, and the shame of mens lusts made naked by the full confirmation of this Truth, which God hath furnished us withal.

:530p. 186–187¶1

1. It is supposed that God had before made another Covenant with mankind. With reference hereunto is this said to be a new one. It is opposed unto another that was before it, and in comparison whereof that is called old, and this said to be new, as the Apostle speaks expressly in the place before mentioned. Now a Covenant between God and man is a thing Great and Marvellous; whether we consider the nature of it, or the Ends of it; In its own nature it is a Convention, Compact and Agreement, for some certain ends and purposes between the Holy Creator and his poor creatures. How infinite, how unspeakable must needs the Grace and Condescension of God in this matter be? For what is poor miserable man, that God should set his heart upon him, that he should as it were give bounds to his Sovereignty over him, and enter into terms of Agreement with him? For whereas before, he was a mere object of his Absolute Dominion, made at his Will, and for his Pleasure, ⟨p. 187⟩and on the same reasons to be crushed at any time into nothing; Now he hath a bottom, and ground given him to stand upon, whereon to expect good things from God, upon the account of his Faithfulness and Righteousness. God, in a Covenant, gives those holy properties of his Nature unto his Creatures: as his hand or arm for him to lay hold upon, and by them to plead and argue with him. And without this a man could have no foundation for any intercourse or Communion with God, or of any expectation from him; nor any direction how to deal with him in any of his concernments. Great and signal then was the condescension in God, to take his poor Creature into Covenant with himself. And especially will this be manifest, if we consider the Ends of it, and why it is that God thus deals with man. Now these are no other than that man might serve him aright, be blessed by him, and be brought unto the everlasting enjoyment of him, all unto his Glory. These are the Ends of every Covenant that God takes us into with himself. And these are the whole of man. No more is required of us in a way of duty; no more can be required by us to make us blessed and happy, but what is contained in them. That we might live to God, be accepted with him, and come to the eternal fruition of him, is the whole of man; All that we were made for, or are capable of; and these are the Ends of every Covenant that God makes with men;

1. It is supposed that God had before made another Covenant with mankind. With reference hereunto is this said to be a new one. It is opposed unto another that was before it, and in comparison whereof that is called old, and this said to be new, as the Apostle speaks expresly in the place before mentioned. Now a Covenant between God and man is a thing Great and Marvellous; whether we consider the nature of it, or the Ends of it; In its own nature it is a Convention, Compact and Agreement, for some certain ends and purposes between the Holy Creator and his poor creatures. How infinite, how unspeakable must needs the Grace and Condescention of God in this matter be? For what is poor miserable man, that God should set his heart upon him, that he should as it were give bounds to his Soveraignty over him, and enter into terms of Agreement with him? For whereas before, he was a meer object of his Absolute Dominion, made at his Will, and for his Pleasure, ⟨p. 187⟩and on the same reasons to be crushed at any time into nothing; Now he hath a bottom, and ground given him to stand upon, whereon to expect good things from God, upon the account of his Faithfulness and Righteousness. God, in a Covenant, gives those holy properties of his Nature unto his Creatures: as his hand or arm for him to lay hold upon, and by them to plead and argue with him. And without this a man could have no foundation for any entercourse or Communion with God, or of any expectation from him; nor any direction how to deal with him in any of his concernments. Great and signal then was the condescension in God, to take his poor Creature into Covenant with himself. And especially will this be manifest, if we consider the Ends of it, and why it is that God thus deals with man. Now these are no other than that man might serve him aright, be blessed by him, and be brought unto the everlasting enjoyment of him, all unto his Glory. These are the Ends of every Covenant that God takes us into with himself. And these are the whole of man. No more is required of us in a way of duty; no more can be required by us to make us blessed and happy, but what is contained in them. That we might live to God, be accepted with him, and come to the eternal fruition of him, is the whole of man; All that we were made for, or are capable of; and these are the Ends of every Covenant that God makes with men;

:532p. 187–188

Secondly, This being the Nature, this the End of a Covenant, there must be some great and important cause, to change, alter, and abrogate a Covenant once made and established, to lay aside one Covenant, and to enter into another. And yet this the Apostle says expressly that God had done, Heb. 8. 13. and proves it, because himself calls that which he promised, a New Covenant, which undeniably confirms two things. First, That the other was become old; and Secondly, That being become so, it was changed, altered and removed. I know the Apostle speaks immediately of the old Administration of the Covenant under the Old Testament or Mosaical Institutions: but he doth so with reference unto that revival which ⟨p. 188⟩in it was given to the first Covenant made with Adam. For in the giving of the Law, and the Curse wherewith it was accompanied which were immixed with that Administration of the Covenant, there was a solemn revival and Representation of the first Covenant, and its Sanction, whereby it had life and power given it to keep the people in bondage all their days. And the end of the Abolition or taking way of the Legal Administration of the Covenant, was merely to take out of Gods dealing with his people, all use and Remembrance of the first Covenant. As was said therefore, to take away, disannul, and change a Covenant so made, ratified, and established betwixt God and man, is a matter that must be resolved into some cogent, important, and indispensable cause. And this will the more evidently appear, if we consider,

Secondly, This being the Nature, this the End of a Covenant, there must be some great and important cause, to change, alter, and abrogate a Covenant once made and established, to lay aside one Covenant, and to enter into another. And yet this the Apostle sayes expresly that God had done, Heb. 8. 13. and proves it, because himself calls that which he promised, a New Covenant, which undeniably confirms two things. First, That the other was become old; and Secondly, That being become so, it was changed, altered and removed. I know the Apostle speaks immediately of the old Administration of the Covenant under the Old Testament or Mosaical Institutions: but he doth so with reference unto that revival which ⟨p. 188⟩in it was given to the first Covenant made with Adam. For in the giving of the Law, and the Curse wherewith it was accompanied which were immixed with that Administration of the Covenant, there was a solemn revival and Representation of the first Covenant, and its Sanction, whereby it had life and power given it to keep the people in bondage all their dayes. And the end of the Abolition or taking way of the Legal Administration of the Covenant, was meerly to take out of Gods dealing with his people, all use and Remembrance of the first Covenant. As was said therefore, to take away, disannul, and change a Covenant so made, ratified, and established betwixt God and man, is a matter that must be resolved into some cogent, important, and indispensable cause. And this will the more evidently appear, if we consider,

:533p. 188–189

¹First, In general; that the first Covenant was Good, Holy, Righteous and Equal. It was such as became God to make, and was every way the happiness of the Creature to accept of. We need no other Argument to prove it holy and good, than this, that God made it. It was the Effect of infinite Holiness, Wisdom, Righteousness, Goodness and Grace. And therefore in it self was it every way perfect; for so are all the works of God. Besides it was such, as man, when through his own fault he cannot obtain any good by it, and must perish everlastingly by virtue of the Curse of it; yet cannot but subscribe unto its Righteousness and Holiness. The Law was the Rule of it, therein is the tenor of it contained. Now, saith the Apostle, whatever becomes of the sin, and the sinner, the Law is holy, and the commandment is holy and just, and good, Rom. 7. 12. Holy in it self, and its own Nature, as being the Order and Constitution of the most holy God. Just and equal with reference unto us; such as we have no reason to complain of, or repine against the Authority of it, and the terms of it are most righteous. And not only so, but it is good also, that which notwithstanding the appearance of Rigour and severity which it is accompanied withal, had in it an exceeding mixture of Goodness and Grace, both in the Obedience constituted in it, and the Reward annexed unto ⟨p. 189⟩it; as might be more fully manifested, were that our present work.

¹First, In general; that the first Covenant was Good, Holy, Righteous and Equal. It was such as became God to make, and was every way the happiness of the Creature to accept of. We need no other Argument to prove it holy and good, than this, that God made it. It was the Effect of infinite Holiness, Wisdome, Righteousness, Goodness and Grace. And therefore in it self was it every way perfect; for so are all the works of God. Besides it was such, as man, when through his own sault he cannot obtain any good by it, and must perish everlastingly by vertue of the Curse of it; yet cannot but subscribe unto its Righteousness and Holiness. The Law was the Rule of it, therein is the tenor of it contained. Now, saith the Apostle, whatever becomes of the sin, and the sinner, the Law is holy, and the commandment is holy and just, and good, Rom. 7. 12. Holy in it self, and its own Nature, as being the Order and Constitution of the most holy God. Just and equal with reference unto us; such as we have no reason to complain of, or repine against the Authority of it, and the terms of it are most righteous. And not only so, but it is good also, that which notwithstanding the appearance of Rigor and severity which it is accompanied withal, had in it an exceeding mixture of Goodness and Grace, both in the Obedience constituted in it, and the Reward annexed unto ⟨p. 189⟩it; as might be more fully manifested, were that our present work.

1Nature, Use and End of the first Covenant.

:534p. 189

Secondly, In particular it was Good, Holy and Righteous in all the Commands of it, in the Obedience which it required. And two things there were that rendered it exceeding Righteous, in reference unto its Precepts or Commands. First, That they were all suited unto the Principles of the nature of man created by God, and in the regular acting whereof consisted his perfection. God in the first Covenant required nothing of man, prescribed nothing unto him, but what there was a Principle for the doing and accomplishing of it ingrafted, and implanted on his nature; which rendered all those commands equal, holy and good. For what need any man complain of that which requires nothing of him, but what he is from his own frame and Principles inclined unto? Secondly, all the Commands of it were proportionate unto the strength and ability of them to whom they were given. God in that Covenant required nothing of any man, but what he had before enabled him to perform: nothing above his strength, or beyond his power: and thence was it also righteous. Secondly, It was exceeding Good Holy and Righteous upon the account of its Promises and rewards. Do this, saith the Covenant; this which thou art able to do, which the Principles of thy nature are fitted for, and inclined unto. Well, what shall be the issue thereof? Why do this and live; Life is promised unto Obedience, and that such a Life, as both for the present and future condition of the creature, was accompanied with every thing that was needful to make it blessed and happy. Yea, this Life having in it the eternal enjoyment of God, God himself as a Reward, was exceedingly above whatever the Obedience of man could require as due, or have any Reason, on any other account, but merely of the Goodness of God to expect.

Secondly, In particular it was Good, Holy and Righteous in all the Commands of it, in the Obedience which it required. And two things there were that rendred it exceeding Righteous, in reference unto its Precepts or Commands. First, That they were all suited unto the Principles of the nature of man created by God, and in the regular acting whereof consisted his perfection. God in the first Covenant required nothing of man, prescribed nothing unto him, but what there was a Principle for the doing and accomplishing of it ingrafted, and implanted on his nature; which rendred all those commands equal, holy and good. For what need any man complain of that which requires nothing of him, but what he is from his own frame and Principles inclined unto? Secondly, all the Commands of it were proportionate unto the strength and ability of them to whom they were given. God in that Covenant required nothing of any man, but what he had before enabled him to perform: nothing above his strength, or beyond his power: and thence was it also righteous. Secondly, It was exceeding Good Holy and Righteous upon the account of its Promises and rewards. Do this, saith the Covenant; this which thou art able to do, which the Principles of thy nature are fitted for, and enclined unto. Well, what shall be the issue thereof? Why do this and live; Life is promised unto Obedience, and that such a Life, as both for the present and future condition of the creature, was accompanied with every thing that was needful to make it blessed and happy. Yea, this Life having in it the eternal enjoyment of God, God himself as a Reward, was exceedingly above whatever the Obedience of man could require as due, or have any Reason, on any other account, but meerly of the Goodness of God to expect.

:535p. 189–190

Thirdly, There was provision in that Covenant for the Preservation and manifestation of the Glory of God, whatever was the Event on the part of man. This was provided for in the Wisdom and Righteousness of God. Did man continue in his Obedience, and fulfil the terms of the Covenant; all things were laid in subserviency to the Eternal Glory of God in his ⟨p. 190⟩Reward. Herein would he for ever have manifested and exalted the Glory of his Holiness, Power, Faithfulness, Righteousness and Goodness. As an Almighty Creator, and Preserver, as a faithful God, and Righteous Rewarder would he have been glorified. On supposition, on the other side, that man by sin and Rebellion should transgress the terms and tenor of this Covenant, yet God had made provision that no detriment unto his Glory should ensue thereon. For by the constitution of a punishment proportionable in his Justice unto that sin and demerit, he had provided that the glory of his Holiness Righteousness and Veracity in his Threatenings should be exalted, and that to all Eternity. God would have lost no more glory and honour by the sin of man, than by the sin of Angels, which in his infinite Wisdom and Righteousness is become a great Theatre of his Eternal Glory. For he is no less Excellent in his Greatness and Severity, than in his Goodness and Power.

Thirdly, There was provision in that Covenant for the Preservation and manifestation of the Glory of God, whatever was the Event on the part of man. This was provided for in the Wisdom and Righteousness of God. Did man continue in his Obedience, and fulfill the terms of the Covenant; all things were laid in subserviency to the Eternal Glory of God in his ⟨p. 190⟩Reward. Herein would he for ever have manifested and exalted the Glory of his Holiness, Power, Faithfulness, Righteousness and Goodness. As an Almighty Creator, and Preserver, as a faithful God, and Righteous Rewarder would he have been glorified. On supposition, on the other side, that man by sin and Rebellion should trangress the terms and tenor of this Covenant, yet God had made provision that no detriment unto his Glory should ensue thereon. For by the constitution of a punishment proportionable in his Justice unto that sin and demerit, he had provided that the glory of his Holiness Righteousness and Veracity in his Threatnings should be exalted, and that to all Eternity. God would have lost no more glory and honour by the sin of man, than by the sin of Angels, which in his infinite Wisdom and Righteousness is become a great Theatre of his Eternal Glory. For he is no less Excellent in his Greatness and Severity, than in his Goodness and Power.

:537p. 190–191

God himself shows what was the only and sole Reason of this dispensation, Heb. 8. 7, 8, 9, 10, 11, 12, 13. The sum of it is this. Notwithstanding the blessed Constitution of the first Covenant; yet there was no provision for the pardon of sin, no room or place for forgiveness in it; but on supposition that man sinned, he was in that Covenant left remediless. God had not in it revealed that there was any such thing as forgiveness with him; nor had any sinner the least hope or grounds of expectation from thence of any such thing in him. Dye ⟨p. 191⟩he must and perish, and that without remedy or recovery. Now, saith God, this must not be. Mercy, Goodness, Grace, require another state of things. This Covenant will not manifest them; their effects will not be communicated to poor sinners by it. Hence saith he it is faulty; that is defective, I will not lose the glory of them, nor shall sinners be unrelieved by them. And therefore although I may strictly tie up all mankind unto the terms of this; yet, I will make another Covenant with them, wherein they shall know and find, that there is forgiveness with me, that they may fear me.

God himself shews what was the only and sole Reason of this dispensation, Heb. 8. 7, 8, 9, 10, 11, 12, 13. The summ of it is this. Notwithstanding the blessed Constitution of the first Covenant; yet there was no provision for the pardon of sin, no room or place for forgiveness in it; but on supposition that man sinned, he was in that Covenant left remediless. God had not in it revealed that there was any such thing as forgiveness with him; nor had any sinner the least hope or grounds of expectation from thence of any such thing in him. Dye ⟨p. 191⟩he must and perish, and that without remedy or recovery. Now, saith God, this must not be. Mercy, Goodness, Grace, require another state of things. This Covenant will not manifest them; their effects will not be communicated to poor sinners by it. Hence saith he it is faulty; that is defective, I will not lose the glory of them, nor shall sinners be unrelieved by them. And therefore although I may strictly tye up all mankind unto the terms of this; yet, I will make another Covenant with them, wherein they shall know and find, that there is forgiveness with me, that they may fear me.