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

A53721:569

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:566–581 of 1,036

:566p. 203¶2

2. Involuntary in some rational creatures. Sinning Men and Angels have no design, no will, no desire to give glory to God. They do their utmost endeavour to the contrary, to hate him reproach and blaspheme him. But they cannot yet cast off the yoke of God. In their Minds and Consciences they are forced and shall be for ever to acknowledge that God is infinitely Holy, infinitely Wise, Powerful and Righteous. And he hath the glory of all these Properties from them, in their very desires that he were otherwise. When they would that God were not Just to punish them, Powerful to torment them, Wise to find them out, Holy to be displeased with their lusts and sins, they do at the same time, in the same thing, own acknowledge and give unto God the glory of his Being, Justice, Wisdom, Power and Holiness. When therefore God hath made known his Properties, the Ascription of glory unto him on their account, is to rational creatures, natural and unavoidable.

:567p. 203¶3

3. It is voluntary in the reasonable service, Worship, Fear, Trust, Obedience, of Angels and Men. God having revealed unto them the Properties of his Nature, they acknowledge, adore them, and place their confidence in them, and thereby glorify him as God. And this glorifying of God consisteth in three things.

3. It is voluntary in the reasonable service, Worship, Fear, Trust, Obedience, of Angels and Men. God having revealed unto them the Properties of his Nature, they acknowledge, adore them, and place their confidence in them, and thereby glorifie him as God. And this glorifying of God consisteth in three things.

:568p. 203¶1

1. In making the Excellencies of God revealed unto us, the Principle and Chief Object of all the moral actings of our souls, and of all the actings of our Affections. To fear the Lord and his Goodness, and to fear him for his Goodness; to trust in his Power and Faithfulness, to obey his Authority, to delight in his Will and Grace, to love him above all, because of his Excellencies and Beauty, this is to glorify him.

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Cited: :569
On this page: :566–581
Section: :548–577
Whole work: 1,036 passages

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John Owen, A practical exposition on the 130th Psalm (London, 1669), verse 4, §2, pp. 203–204. 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

•

:573p. 205–206¶6

¹6. These things being so, let us consider how it stands in reference unto that which is under consideration. God in the Creation of all things, glorified or manifested his Greatness, Power, Wisdom and Goodness, with many other properties of the like kind. But his Sovereignty, Righteousness and Holiness, how are they declared hereby? either not at all, or not in so evident a manner as is necessary, that he might be fully glorified in them, or for them. What then doth he do? leave them in darkness, veiled, undiscovered, satisfying himself in the glory of those Properties which his work of Creation had made known? Was there any Reason, why he should do so, designing to do all things for himself and for his own glory? Wherefore he gives his holy Law as a Rule of Obedience unto men and Angels. This plainly reveals his Sovereignty or Authority over them, his Holiness and Righteousness in the Equity and Purity of things he required of them: so that in and by these Properties also he may be glorified. As he made all things for himself, that is, the manifestation of his Greatness, Power, Wisdom and Goodness, so he gave the Law for himself, that is, the manifestation of his Authority, Holiness and Righteousness. But is this all? Is there not Remunerative Justice in God, in a way of Bounty? Is there not Vindictive Justice in him, in a way of severity? There is so, and in the pursuit of the design mentioned, they also are to be manifested, or God will not be glorified in them. This therefore he did also in the Rewards ⟨p. 206⟩and Punishments that he annexed unto the Law of Obedience that he had prescribed. To manifest his Remunerative Justice he promised a Reward in a way of Bounty, which the Angels that sinned not were made partakers of; and in the penalty threatened, which sinning Angels and Men incurred, he revealed his Vindictive Justice in a way of severity. So are all these Properties of God made known by their Effects, and so is God glorified in them, or on their account.

¹6. These things being so, let us consider how it stands in reference unto that which is under consideration. God in the Creation of all things, glorified or manifested his Greatness, Power, Wisdom and Goodness, with many other properties of the like kind. But his Soveraignty, Righteousness and Holiness, how are they declared hereby? either not at all, or not in so evident a manner as is necessary, that he might be fully glorified in them, or for them. What then doth he do? leave them in darkness, vailed, undiscovered, satisfying himself in the glory of those Properties which his work of Creation had made known? Was there any Reason, why he should do so, designing to do all things for himself and for his own glory? Wherefore he gives his holy Law as a Rule of Obedience unto men and Angels. This plainly reveals his Soveraignty or Authority over them, his Holiness and Righteousness in the Equity and Purity of things he required of them: so that in and by these Properties also he may be glorified. As he made all things for himself, that is, the manifestation of his Greatness, Power, Wisdom and Goodness, so he gave the Law for himself, that is, the manifestation of his Authority, Holiness and Righteousness. But is this all? Is there not Remunerative Justice in God, in a way of Bounty? Is there not Vindictive Justice in him, in a way of severity? There is so, and in the pursuit of the design mentioned, they also are to be manifested, or God will not be glorified in them. This therefore he did also in the Rewards ⟨p. 206⟩and Punishments that he annexed unto the Law of Obedience that he had prescribed. To manifest his Remunerative Justice he promised a Reward in a way of Bounty, which the Angels that sinned not were made partakers of; and in the penalty threatned, which sinning Angels and Men incurred, he revealed his Vindictive Justice in a way of severity. So are all these Properties of God made known by their Effects, and so is God glorified in them, or on their account.

1Glory arising to God by Forgiveness.