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

A53721:577

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

Title page: Internet Archive scan of the Early English Books microfilm (opens the Internet Archive in a new tab)

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:574–589 of 1,036

:574p. 206

But after all this, are there no other Properties of his Nature, Divine Excellencies that cannot be separated from his Being, which by none of these means, are so much as once intimated to be in him? It is evident that there are; such are Mercy, Grace, Patience, Long-suffering, Compassion and the like: concerning which observe,

:575p. 206¶1

1. That where there are no Objects of them, they cannot be declared, or manifested, or exercised. As Gods Power or Wisdom could not be manifest, if there were no Objects of them, no more can his Grace or Mercy. If never any stand in need of them, they can never be exercised, and consequently never be known. Therefore were they not revealed, neither by the Creation of all things, nor by the Law or its Sanction, nor by the Law written in our hearts. For all these suppose no objects of Grace and Mercy. For it is sinners only, and such as have made themselves miserable by sin, that they can be exercised about.

:576p. 206¶2

2. There are no Excellencies of Gods nature, that are more expressive of Divine Goodness, Loveliness and Beauty, than these are, of Mercy, Grace, Long-suffering and Patience: and therefore there is nothing that God so requireth our likeness unto him in, our conformity unto his Image as in these; namely, Mercy, Grace and readiness to forgive. And the contrary frame in any he doth of all things most abhor. They shall have judgement without mercy, who showed no mercy. And therefore it is certain that God will be glorified in the manifestation of these Properties of his Nature.

2. There are no Excellencies of Gods nature, that are more expressive of Divine Goodness, Loveliness and Beauty, than these are, of Mercy, Grace, Long-suffering and Patience: and therefore there is nothing that God so requireth our likeness unto him in, our conformity unto his Image as in these; namely, Mercy, Grace and readiness to forgive. And the contrary frame in any he doth of all things most abhor. They shall have judgement without mercy, who shewed no mercy. And therefore it is certain that God will be glorified in the manifestation of these Properties of his Nature.

[ Earlier passages Later passages ]

Position

Cited: :577
On this page: :574–589
Section: :548–577
Whole work: 1,036 passages

Cite

John Owen, A practical exposition on the 130th Psalm (London, 1669), verse 4, §3, pp. 206–207. EEBO-TCP A53721.

Or select words in any passage to make an image of them.

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

•

:582p. 207–208

First, the Rise and spring of it is to be considered. It came forth from the Eternal mutual consent and counsel of the Father and the Son, Zech. 6. 13. The Counsel of Peace shall be between them both. It is of Christ the Branch, of whom he speaks. He shall build the Temple of the Lord, and he shall bear the glory. And shall sit and rule upon his Throne; and shall be a Priest upon his Throne, and the Counsel of Peace shall be between them both. That is, between God the Father, who sends him, and himself; There lay the Counsel of Peace making between God and Man in due time accomplished by him who is our Peace, Eph. 2. 16. So he speaks, Prov. 8. 30, 31. Then I was by him as one brought up with him, and I was daily his delight; rejoicing always before him. Rejoicing in the habitable parts of the Earth, and my delights were with the Sons of men. They are the words of the ⟨p. 208⟩Wisdom, that is, of the Son of God. When was this done? Then I was with him. Why before the Mountains were settled, whilst as yet he had not made the Earth nor the Fields; That is, before the creation of the world, or from eternity, v. 25, 26. But how then could he rejoice in the habitable parts of the Earth? And how could his delight be with the Sons of men? seeing as yet they were not? I answer, It was the Counsel of Peace towards them before mentioned, in the pursuit whereof he was to be sent to converse amongst them on the earth. He rejoiced in the fore-thoughts of his being sent to them, and the work he had to do for them. Then, with his own consent and delight was he fore-ordained unto his work, even before the foundation of the world, 1 Pet. 1. 20. and received of the Father the Promise of eternal life, even before the world began, Tit. 1. 2. That is to be given unto sinners, by way of Forgiveness through his blood. So is this whole Counsel expressed, Psalm 40. 7, 8. Whence it is made use of by the Apostle, Heb. 10. 5, 6, 7. Then said I, lo I come, in the volume of thy Book it is written of me, I delight to do thy will O God. Thy Law is in the midst of my heart. There is the Will of the Father in this matter, and the Law of its performance. And there is the Will of the Son, in answer thereunto; and his delight in fulfilling that Law which was prescribed unto him.

First, the Rise and spring of it is to be considered. It came forth from the Eternal mutual consent and counsel of the Father and the Son, Zech. 6. 13. The Counsel of Peace shall be between them both. It is of Christ the Branch, of whom he speaks. He shall build the Temple of the Lord, and he shall bear the glory. And shall sit and rule upon his Throne; and shall be a Priest upon his Throne, and the Counsel of Peace shall be between them both. That is, between God the Father, who sends him, and himself; There lay the Counsel of Peace making between God and Man in due time accomplished by him who is our Peace, Eph. 2. 16. So he speaks, Prov. 8. 30, 31. Then I was by him as one brought up with him, and I was daily his delight; rejoycing alwayes before him. Rejoycing in the habitable parts of the Earth, and my delights were with the Sons of men. They are the words of the ⟨p. 208⟩Wisdom, that is, of the Son of God. When was this done? Then I was with him. Why before the Mountains were setled, whilst as yet he had not made the Earth nor the Fields; That is, before the creation of the world, or from eternity, v. 25, 26. But how then could he rejoyce in the habitable parts of the Earth? And how could his delight be with the Sons of men? seeing as yet they were not? I answer, It was the Counsel of Peace towards them before mentioned, in the pursuit whereof he was to be sent to converse amongst them on the earth. He rejoyced in the fore-thoughts of his being sent to them, and the work he had to do for them. Then, with his own consent and delight was he fore-ordained unto his work, even before the foundation of the world, 1 Pet. 1. 20. and received of the Father the Promise of eternal life, even before the world began, Tit. 1. 2. That is to be given unto sinners, by way of Forgiveness through his blood. So is this whole Counsel expressed, Psalm 40. 7, 8. Whence it is made use of by the Apostle, Heb. 10. 5, 6, 7. Then said I, lo I come, in the volume of thy Book it is written of me, I delight to do thy will O God. Thy Law is in the midst of my heart. There is the Will of the Father in this matter, and the Law of its performance. And there is the Will of the Son, in answer thereunto; and his delight in fulfilling that Law which was prescribed unto him.

:583p. 208–209

Let us now consider, to what purpose was this Eternal Counsel of Peace, This Agreement of the Father and Son from Eternity about the State and Condition of Mankind? If God would have left them all to perish under the guilt of their sins, there had been no need at all of any such thoughts, design or Counsel. God had given unto them a Law, Righteous and Holy, which if they transgressed, he had threatened them with eternal destruction. Under the Rule disposal and power of this Law; he might have righteously left them to stand or fall according to the verdict and sentence thereof. But now he assures us, he reveals unto us that he had other thoughts in this matter; that there were other Counsels between the Father and the Son concerning us. And these such as the Son was delighted in the prospect of his Accomplishment of them. What can these thoughts and counsels be, but about a way for their ⟨p. 209⟩deliverance, which could no otherwise be, but by the forgiveness of sins? For whatever else be done, yet if God mark iniquities there is none can stand. Hearken therefore poor sinner, and have hope. God is consulting about thy deliverance and freedom. And what cannot the Wisdom and Grace of the Father and Son effect and accomplish? And to this end was the Son sent into the world, which is the second thing proposed to Consideration.

Let us now consider, to what purpose was this Eternal Counsel of Peace, This Agreement of the Father and Son from Eternity about the State and Condition of Mankind? If God would have left them all to perish under the guilt of their sins, there had been no need at all of any such thoughts, design or Counsel. God had given unto them a Law, Righteous and Holy, which if they transgressed, he had threatned them with eternal destruction. Under the Rule disposal and power of this Law; he might have righteously left them to stand or fall according to the verdict and sentence thereof. But now he assures us, he reveals unto us that he had other thoughts in this matter; that there were other Counsels between the Father and the Son concerning us. And these such as the Son was delighted in the prospect of his Accomplishment of them. What can these thoughts and counsels be, but about a way for their ⟨p. 209⟩deliverance, which could no otherwise be, but by the forgiveness of sins? For whatever else be done, yet if God mark iniquities there is none can stand. Hearken therefore poor sinner, and have hope. God is consulting about thy deliverance and freedom. And what cannot the Wisdom and Grace of the Father and Son effect and accomplish? And to this end was the Son sent into the world, which is the second thing proposed to Consideration.

:584p. 209–210¶2

2. Whom did God send about this business? The Scripture lays great weight and Emphasis on this consideration, faith must do so also: John 3. 16. God so loved the world that he gave his only begotten Son: So 1 John 4. 9. In this was manifested the love of God towards us, because that God sent his only begotten Son into the world, that we might live through him. And again, v. 10. Herein is love, not that we loved God, but that he loved us: and sent his Son to be the propitiations of our sins. And who is this that is thus sent and called the only begotten Son of God? Take a double description of him, one out of the Old Testament, and another from the new. The first from Isa. 9. 6. To us a Child is born, to us a Son is given, and the Government shall be upon his shoulders, and his name shall be called Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of Peace: The other from Heb. 1. 2, 3. God hath spoken unto us by his Son, whom he hath appointed heir of all, by whom also he made the worlds, who being the brightness of his Glory, and the express Image of his Person, upholding all things by the word of his power, when he had by himself purged our sins, sate down on the right hand of the Majesty on high. This is he who was sent; in Nature he was glorious; even over all God blessed for ever. In Answerableness unto the Father; the brightness of his Glory, and the express Image of his person: possessed of all the same essential Properties with him. So that what we find in him, we may be assured of in the Father also; for he that hath seen him, hath seen the Father, who is in him. In Power, Omnipotent, for he made all things, and upholding all things with an unspeakable facility, by the Word of his power. In Office, exalted over all, sitting at the right hand of the Majesty on high. In Name, the Mighty God, the Everlasting Father; so ⟨p. 210⟩that whatever he came about, he will assuredly accomplish and fulfil; for what should hinder or let this Mighty One from perfecting his design?

2. Whom did God send about this business? The Scripture layes great weight and Emphasis on this consideration, faith must do so also: John 3. 16. God so loved the world that he gave his only begotten Son: So 1 John 4. 9. In this was manifested the love of God towards us, because that God sent his only begotten Son into the world, that we might live through him. And again, v. 10. Herein is love, not that we loved God, but that he loved us: and sent his Son to be the propitiations of our sins. And who is this that is thus sent and called the only begotten Son of God? Take a double description of him, one out of the Old Testament, and another from the new. The first from Isa. 9. 6. To us a Child is born, to us a Son is given, and the Government shall be upon his shoulders, and his name shall be called Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of Peace: The other from Heb. 1. 2, 3. God hath spoken unto us by his Son, whom he hath appointed heir of all, by whom also he made the worlds, who being the brightness of his Glory, and the express Image of his Person, upholding all things by the word of his power, when he had by himself purged our sins, sate down on the right hand of the Majesty on high. This is he who was sent; in Nature he was glorious; even over all God blessed for ever. In Answerableness unto the Father; the brightness of his Glory, and the express Image of his person: possessed of all the same essential Properties with him. So that what we find in him, we may be assured of in the Father also; for he that hath seen him, hath seen the Father, who is in him. In Power, Omnipotent, for he made all things, and upholding all things with an unspeakable facility, by the Word of his power. In Office, exalted over all, sitting at the right hand of the Majesty on high. In Name, the Mighty God, the Everlasting Father; so ⟨p. 210⟩that whatever he came about, he will assuredly accomplish and fulfill; for what should hinder or let this Mighty One from perfecting his design?

:585p. 210

Now this consideration raiseth our Evidence to that height, as to give us an unquestionable Assurance in this matter. Here is a near and a particular Object for faith to be exercised about, and to rest in. Wherefore did this glorious Son of God come and Tabernacle amongst poor sinners? We beheld the glory of the Eternal Word, the glory of the only begotten of the Father, and he was made flesh, [Greek or Hebrew], and pitched his Tabernacle amongst us, John 1. 14. To what end? It was no other but to work out, and accomplish the Eternal Counsel of Peace towards sinners before mentioned, to procure for them, and to declare unto them the forgiveness of sin. And what greater evidence, what greater Assurance can we have, that there is forgiveness with God for us? he himself hath given it as a Rule, that what is done by giving an only begotten, or an only beloved Son, gives assured Testimony of reality and sincerity in the thing that is confirmed by it. So he says unto Abraham, Gen. 22. 12. Now I know that thou fearest God, seeing that thou hast not withheld thy Son, thy only Son from me. This way it may be known, or no way. And they are blessed Conclusions that faith may make from this consideration; now I know that there is forgiveness with God, seeing he hath not withheld his Son, his only Son, that he might accomplish it. To this purpose the Apostle teacheth us to reason, Rom. 8. 32. He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?

Now this consideration raiseth our Evidence to that height, as to give us an unquestionable Assurance in this matter. Here is a near and a particular Object for faith to be exercised about, and to rest in. Wherefore did this glorious Son of God come and Tabernacle amongst poor sinners? We beheld the glory of the Eternal Word, the glory of the only begotten of the Father, and he was made flesh, 〈non-Latin alphabet〉, and pitched his Tabernacle amongst us, John 1. 14. To what end? It was no other but to work out, and accomplish the Eternal Counsel of Peace towards sinners before mentioned, to procure for them, and to declare unto them the forgiveness of sin. And what greater evidence, what greater Assurance can we have, that there is forgiveness with God for us? he himself hath given it as a Rule, that what is done by giving an only begotten, or an only beloved Son, gives assured Testimony of reality and sincerity in the thing that is confirmed by it. So he sayes unto Abraham, Gen. 22. 12. Now I know that thou fearest God, seeing that thou hast not withheld thy Son, thy only Son from me. This way it may be known, or no way. And they are blessed Conclusions that faith may make from this consideration; now I know that there is forgiveness with God, seeing he hath not withheld his Son, his only Son, that he might accomplish it. To this purpose the Apostle teacheth us to reason, Rom. 8. 32. He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?

:587p. 210–211¶3

3. To this sending of the Son of God to this purpose, there is evidence and security added from the Manner wherein he was sent. How was this? Not in Glory, not in Power, not in an open discovery of his Eternal Power and Godhead. Had ⟨p. 211⟩it been so, we might have thought, that he had come merely to manifest and glorify himself in the world. And this he might have done without thoughts of mercy or Pardon towards us. But he came quite in another manner: He was seen in the likeness of sinful flesh, Rom. 8 3. In the form of a servant, Phil. 2. 10. Being made of a woman, made under the Law, Gal. 4. 4. What he endured, suffered, underwent in that state and condition, is in some measure known unto us all. All this could not be merely, and firstly for himself. All that he expected at the close of it, was to be glorified with that glory which he had with the Father before the world was, John 17. 5. It must then be for our sakes; and for what? to save and deliver us from that condition of wrath at present, and future expectation of Vengeance, which we had cast our selves into by sin; that is, to procure for us the forgiveness of sin. Had not God designed Pardon for sin, he would never have sent his Son in this manner, to testify it: And he did it, because it could no other way be brought about, as hath been declared. Do we doubt whether there be forgiveness with God or no? or whether we shall obtain it, if we address our selves unto him for to be made partakers of it? Consider the Condition of his Son in the world; review his Afflictions, Poverty, Temptation, Sorrows, Sufferings; Then ask our souls, To what end was all this? And if we can find any other design in it, any other Reason, Cause, or Necessity of it, but only and merely to testify and declare, that there is forgiveness with God, and to purchase and procure the Communication of it unto us, let us abide in, and perish under our fears. But if this be so, we have sufficient warranty to assure our souls in the expectation of it.

3. To this sending of the Son of God to this purpose, there is evidence and security added from the Manner wherein he was sent. How was this? Not in Glory, not in Power, not in an open discovery of his Eternal Power and Godhead. Had ⟨p. 211⟩it been so, we might have thought, that he had come meerly to manifest and glorifie himself in the world. And this he might have done without thoughts of mercy or Pardon towards us. But he came quite in another manner: He was seen in the likeness of sinful flesh, Rom. 8 3. In the form of a servant, Phil. 2. 10. Being made of a woman, made under the Law, Gal. 4. 4. What he endured, suffered, underwent in that state and condition, is in some measure known unto us all. All this could not be meerly, and firstly for himself. All that he expected at the close of it, was to be glorified with that glory which he had with the Father before the world was, John 17. 5. It must then be for our sakes; and for what? to save and deliver us from that condition of wrath at present, and future expectation of Vengeance, which we had cast our selves into by sin; that is, to procure for us the forgiveness of sin. Had not God designed Pardon for sin, he would never have sent his Son in this manner, to testifie it: And he did it, because it could no other way be brought about, as hath been declared. Do we doubt whether there be forgiveness with God or no? or whether we shall obtain it, if we address our selves unto him for to be made partakers of it? Consider the Condition of his Son in the world; review his Afflictions, Poverty, Temptation, Sorrows, Sufferings; Then ask our souls, To what end was all this? And if we can find any other design in it, any other Reason, Cause, or Necessity of it, but only and meerly to testifie and declare, that there is forgiveness with God, and to purchase and procure the Communication of it unto us, let us abide in, and perish under our fears. But if this be so, we have sufficient warranty to assure our souls in the expectation of it.

:589p. 211–212¶1

1. That he dyed to make Atonement for Sin, or Reconciliation for Iniquity, Dan. 9. 24. He gave his life a ransom for the sins of many, Matth. 20. 28. 1 Tim. 2. 6. He was in it made sin, ⟨p. 212⟩that others might become the righteousness of God in him, 2 Cor. 5. 20. Rom. 8. 3. Therein he bare our sins in his body on the Tree, 1 Pet. 2. 24. This was the state of this matter. Notwithstanding all the Love, Grace and condescension before mentioned, yet our sins were of that nature, and so directly opposite unto the Justice and Holiness of God, that unless Atonement were made, and a Price of Redemption paid, there could be no Pardon, no forgiveness obtained. This therefore he undertook to do, and that by the Sacrifice of himself; answering all that was prefigured by, and represented in the Sacrifices of old; as the Apostle largely declares, Heb. 10. 5, 6, 7, 8 9. And herein is the forgiveness that is in God, copied out and exemplified so clearly and evidently, that he that cannot read it, will be cursed unto Eternity. Yea, and let him be accursed; for what can be more required to justify God in his eternal destruction? He that will not believe his Grace as testified and exemplified in the Blood of his Son, let him perish without remedy. Yea but,

1. That he dyed to make Attonement for Sin, or Reconciliation for Iniquity, Dan. 9. 24. He gave his life a ransom for the sins of many, Matth. 20. 28. 1 Tim. 2. 6. He was in it made sin, ⟨p. 212⟩that others might become the righteousness of God in him, 2 Cor. 5. 20. Rom. 8. 3. Therein he bare our sins in his body on the Tree, 1 Pet. 2. 24. This was the state of this matter. Notwithstanding all the Love, Grace and condescention before mentioned, yet our sins were of that nature, and so directly opposite unto the Justice and Holiness of God, that unless Attonement were made, and a Price of Redemption paid, there could be no Pardon, no forgiveness obtained. This therefore he undertook to do, and that by the Sacrifice of himself; answering all that was prefigured by, and represented in the Sacrifices of old; as the Apostle largely declares, Heb. 10. 5, 6, 7, 8 9. And herein is the forgiveness that is in God, copied out and exemplified so clearly and evidently, that he that cannot read it, will be cursed unto Eternity. Yea, and let him be accursed; for what can be more required to justifie God in his eternal destruction? He that will not believe his Grace as testified and exemplified in the Blood of his Son, let him perish without remedy. Yea but,