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

A53721:608

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:605–620 of 1,036

:605p. 215¶5

5. What then became of the Lord Christ in his undertaking? Did he go through with it? or did he faint under it? Did he only testify his Love, and show his good will for our deliverance? or did also effectually pursue it, and not faint, until he had made a way for the exercise of forgiveness?

5. What then became of the Lord Christ in his undertaking? Did he go through with it? or did he faint under it? Did he only testifie his Love, and shew his good will for our deliverance? or did also effectually pursue it, and not faint, until he had made a way for the exercise of forgiveness?

:606p. 216

Answ. It was not possible that he should be detained by the pains of death, Acts 2. 24. He knew before hand, that he should be carried through his work, that he should not be forsaken in it, nor saint under it, Isa. 50. 6, 7, 8. And God hath given this unquestionable evidence of his discharge of the debt of sin to the utmost, in that he was acquitted from the whole account, when he was raised from the dead. For he that is given up to prison upon the sentence of the Law for the debt of sin, shall not be freed, until he have paid the utmost farthing. This therefore he manifested himself to have done, by his Resurrection from the dead.

Answ. It was not possible that he should be detained by the pains of death, Acts 2. 24. He knew before hand, that he should be carried through his work, that he should not be forsaken in it, nor saint under it, Isa. 50. 6, 7, 8. And God hath given this unquestionable evidence of his discharge of the debt of sin to the utmost, in that he was acquitted from the whole account, when he was raised from the dead. For he that is given up to prison upon the sentence of the Law for the debt of sin, shall not be freed, untill he have paid the utmost farthing. This therefore he manifested himself to have done, by his Resurrection from the dead.

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John Owen, A practical exposition on the 130th Psalm (London, 1669), verse 4, p. 216. 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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:612p. 217¶1

1. That our Saviour requires us to carry a sense of our Integrity and Sincerity in the discharge of this duty, along with us, in our Addresses unto God in prayer. Hence he teacheth and enjoins us to pray, or plead for the forgiveness of our debts to God, (that is, our sins or trespasses against him, which make us debtors to his Law and Justice,) even as we forgive them that so trespass or offend against us, as to stand in need of our forgiveness, Matth. 6. 12. Many are ready to devour such as are not satisfied, that the Words of that Rule of Prayer, which he hath prescribed unto us, are to be precisely read or repeated every day; I wish they would as heedfully mind that prescription which is given us herein, for that frame of heart and spirit which ought to be in all our supplications. It might possibly abate of their wrath in that and other things. But here is a Rule for all prayer, as all acknowledge, as also of the things that are requisite to make it acceptable. This in particular is required, that before the searcher of all hearts, and in our addresses unto him, in our greatest concernments, we profess our sincerity in the discharge of this duty, and do put our obtaining of what we desire upon that issue. This a great Crown that is put upon the head of this duty, that which makes it very eminent, and evidenceth the great concern of the Glory of God, and our own souls therein.

1. That our Saviour requires us to carry a sense of our Integrity and Sincerity in the discharge of this duty, along with us, in our Addresses unto God in prayer. Hence he teacheth and enjoyns us to pray, or plead for the forgiveness of our debts to God, (that is, our sins or trespasses against him, which make us debtors to his Law and Justice,) even as we forgive them that so trespass or offend against us, as to stand in need of our forgiveness, Matth. 6. 12. Many are ready to devour such as are not satisfied, that the Words of that Rule of Prayer, which he hath prescribed unto us, are to be precisely read or repeated every day; I wish they would as heedfully mind that prescription which is given us herein, for that frame of heart and spirit which ought to be in all our supplications. It might possibly abate of their wrath in that and other things. But here is a Rule for all prayer, as all acknowledge, as also of the things that are requisite to make it acceptable. This in particular is required, that before the searcher of all hearts, and in our addresses unto him, in our greatest concernments, we profess our sincerity in the discharge of this duty, and do put our obtaining of what we desire upon that issue. This a great Crown that is put upon the head of this duty, that which makes it very eminent, and evidenceth the great concern of the Glory of God, and our own souls therein.

:613p. 218¶2

2. We may observe, that no other duty whatever is expressly placed in the same series, order, or rank with it; which makes it evident, that it is singled out to be professed as a token and pledge of our sincerity in all other parts of our Obedience unto God. It is by Christ himself made the instance, for the trial of our sincerity in our Universal Obedience, which gives no small honour unto it. The Apostle puts great weight on the Fifth Commandment, Honour thy Father and Mother, because it is the first Commandment with promise, Ephes. 6. 2. All the Commandments indeed had a promise, Do this and live; life was promised to the observance of them all: But this is the first that had a peculiar promise annexed unto it, and accompanying of it. And it was such a Promise, as had a peculiar foundation through Gods Ordinance in the thing it self. It is, that the Parents should prolong the lives of their Children that were obedient. [Greek or Hebrew] Exod. 20. 11. They shall prolong thy days; that is, by praying for their prosperity, blessing them in the name of God, and directing them in those ways of Obedience, whereby they might live and possess the Land. And this Promise is now translated from the Covenant of Canaan, into the Covenant of Grace. The blessing of Parents going far towards the interesting their Children in the Promise thereof, and so prolonging their days unto eternity, though their days in this world should be of little continuance. So it is said of our Saviour, that he should see his seed, and prolong his days, Isa. 53. 10. Which hath carried over that Word, and that which is signified by it, unto eternal things. But this by the way. As the singular Promise made to that Command, renders it singular, so doth this especial instancing in this duty in our prayer, render it also. For though as all the Commandments had a Promise, so we are to carry a Testimony with us of our sincerity in Universal Obedience in our addresses unto God: yet the singling out of this instance renders it exceeding remarkable; and shows what a value God puts upon it, and how well he is pleased with it.

2. We may observe, that no other duty whatever is expresly placed in the same series, order, or rank with it; which makes it evident, that it is singled out to be professed as a token and pledge of our sincerity in all other parts of our Obedience unto God. It is by Christ himself made the instance, for the tryal of our sincerity in our Universal Obedience, which gives no small honour unto it. The Apostle puts great weight on the Fifth Commandment, Honour thy Father and Mother, because it is the first Commandment with promise, Ephes. 6. 2. All the Commandments indeed had a promise, Do this and live; life was promised to the observance of them all: But this is the first that had a peculiar promise annexed unto it, and accompanying of it. And it was such a Promise, as had a peculiar foundation through Gods Ordinance in the thing it self. It is, that the Parents should prolong the lives of their Children that were obedient. 〈non-Latin alphabet〉 Exod. 20. 11. They shall prolong thy dayes; that is, by praying for their prosperity, blessing them in the name of God, and directing them in those wayes of Obedience, whereby they might live and possess the Land. And this Promise is now translated from the Covenant of Canaan, into the Covenant of Grace. The blessing of Parents going far towards the interesting their Children in the Promise thereof, and so prolonging their dayes unto eternity, though their dayes in this world should be of little continuance. So it is said of our Saviour, that he should see his seed, and prolong his dayes, Isa. 53. 10. Which hath carried over that Word, and that which is signified by it, unto eternal things. But this by the way. As the singular Promise made to that Command, renders it singular, so doth this especial instancing in this duty in our prayer, render it also. For though as all the Commandments had a Promise, so we are to carry a Testimony with us of our sincerity in Universal Obedience in our addresses unto God: yet the singling out of this instance renders it exceeding remarkable; and shewes what a value God puts upon it, and how well he is pleased with it.

:615p. 219¶4

4. That this duty is more directly and expressly required in the New Testament than in the Old. Required then it was, but not so openly, so plainly, so expressly as now. Hence we find a different frame of Spirit between them under that dispensation, and those under that of the New Testament. There are found amongst them some such Reflections upon their enemies, their Oppressors, Persecutors, and the like, as although they were warranted by some actings of the Spirit of God in them, yet being suited unto the Dispensation they were under, do no way become us now, who by Jesus Christ receive grace for grace. So Zechariah when he dyed, cried, the Lord look on, and require; but Stephen dying in the same cause and manner said, Lord lay not this sin to their charge. Elijah called for fire from Heaven: But our Saviour reproves the least inclination in his Disciples, to imitate him therein. And the reason of this difference is, because forgiveness in God is under the New Testament far more clearly, especially in the nature and cause of it, discovered in the Gospel, which hath brought life and immortality to light, than it was under the Law. For all our Obedience both in matter and manner, is to be suited unto the discoveries and Revelation of God unto us.

4. That this duty is more directly and expresly required in the New Testament than in the Old. Required then it was, but not so openly, so plainly, so expresly as now. Hence we find a different frame of Spirit between them under that dispensation, and those under that of the New Testament. There are found amongst them some such Reflections upon their enemies, their Oppressors, Persecutors, and the like, as although they were warranted by some actings of the Spirit of God in them, yet being suited unto the Dispensation they were under, do no way become us now, who by Jesus Christ receive grace for grace. So Zechariah when he dyed, cryed, the Lord look on, and require; but Stephen dying in the same cause and manner said, Lord lay not this sin to their charge. Elijah called for fire from Heaven: But our Saviour reproves the least inclination in his Disciples, to imitate him therein. And the reason of this difference is, because forgiveness in God is under the New Testament far more clearly, especially in the nature and cause of it, discovered in the Gospel, which hath brought life and immortality to light, than it was under the Law. For all our Obedience both in matter and manner, is to be suited unto the discoveries and Revelation of God unto us.

:617p. 219–220

Secondly, Observe, that this Duty is such, as that there is nothing more comely, useful, or honourable unto, or praise worthy in any, than a due performance of it. To be morose, implacable, ⟨p. 220⟩inexorable, revengeful, is one of the greatest degeneracies of humane nature. And no men are commonly, even in this world, more branded with real infamy and dishonour amongst Wise and Good men, than those who are of such a frame, and do act accordingly. To remember Injuries, to retain a sense of Wrongs, to watch for Opportunities of Revenge, to hate and be maliciously perverse, is to represent the Image of the Devil unto the world in its proper colours; He is the great Enemy and self avenger: On the other side, no Grace, no Virtue, no Duty, no Ornament of the mind, or Conversation of man, is in it self so lovely, so comely, so praise worthy, or so useful unto mankind, as are Meekness, Readiness to forgive and pardon. This is that principally which renders a man a good man, for whom one would even dare to dye: And I am sorry to add that this Grace or duty is recommended by its rarity. It is little found amongst the Children of men. The consideration of the defect of men herein, as in those other fundamental duties of the Gospel, in self-denial, readiness for the Cross, and forsaking the world, is an Evidence, if not how little sincerity there is in the World; Yet at least it is, of how little growing, and thriving there is amongst Professors.

Secondly, Observe, that this Duty is such, as that there is nothing more comely, useful, or honourable unto, or praise worthy in any, than a due performance of it. To be morose, implacable, ⟨p. 220⟩inexorable, revengeful, is one of the greatest degeneracies of humane nature. And no men are commonly, even in this world, more branded with real infamy and dishonour amongst Wise and Good men, than those who are of such a frame, and do act accordingly. To remember Injuries, to retain a sense of Wrongs, to watch for Opportunities of Revenge, to hate and be malitiously perverse, is to represent the Image of the Devil unto the world in its proper colours; He is the great Enemy and self avenger: On the other side, no Grace, no Vertue, no Duty, no Ornament of the mind, or Conversation of man, is in it self so lovely, so comely, so praise worthy, or so useful unto mankind, as are Meekness, Readiness to forgive and pardon. This is that principally which renders a man a good man, for whom one would even dare to dye: And I am sorry to add that this Grace or duty is recommended by its raritie. It is little found amongst the Children of men. The consideration of the defect of men herein, as in those other fundamental duties of the Gospel, in self-denyal, readiness for the Cross, and forsaking the world, is an Evidence, if not how little sincerity there is in the World; Yet at least it is, of how little growing, and thriving there is amongst Professors.

:618p. 220–221¶3

3. That there is no Grace, Virtue, or Perfection in any man, but what is as an Emanation from the Divine Goodness and Bounty, so expressive of some Divine Excellencies or perfection; somewhat that is in God, in a way and manner Infinitely more Excellent. We were created in the Image of God. Whatever was good or comely in us, was a part of that Image: Especially the Ornaments of our Minds, the perfections of our souls. These things had in them a resemblance of, and a correspondency unto some excellencies in God, whereunto by the way of Analogy they may be reduced. This being for the most part lost by sin, a shadow of it only remaining in the faculties of our souls; and that Dominion over the Creatures, which is permitted unto men in the patience of God. The recovery that we have by Grace, is nothing but an initial Renovation of the Image of God in us, Ephes. 4. 22. It is the implanting upon our natures those Graces, which may render us again like unto him. And ⟨p. 221⟩nothing is Grace or Virtue, but what so answers to somewhat in God. So then whatever is in us of this kind, is in God absolutely, perfectly, in a way and manner infinitely more excellent.

3. That there is no Grace, Vertue, or Perfection in any man, but what is as an Emanation from the Divine Goodness and Bounty, so expressive of some Divine Excellencies or perfection; somewhat that is in God, in a way and manner Infinitely more Excellent. We were created in the Image of God. Whatever was good or comely in us, was a part of that Image: Especially the Ornaments of our Minds, the perfections of our souls. These things had in them a resemblance of, and a correspondency unto some excellencies in God, whereunto by the way of Analogie they may be reduced. This being for the most part lost by sin, a shadow of it only remaining in the faculties of our souls; and that Dominion over the Creatures, which is permitted unto men in the patience of God. The recovery that we have by Grace, is nothing but an initial Renovation of the Image of God in us, Ephes. 4. 22. It is the implanting upon our natures those Graces, which may render us again like unto him. And ⟨p. 221⟩nothing is Grace or Vertue, but what so answers to somewhat in God. So then whatever is in us of this kind, is in God absolutely, perfectly, in a way and manner infinitely more excellent.

:619p. 221

Let us now therefore put these things together. God requires of us, that there should be forgiveness in us for those that do offend us; forgiveness without limitation and bounds; The Grace hereof he bestoweth on his Saints; sets an high price upon it, and manifests many ways, that he accounts it among the most excellent of our endowments; one of the most lovely and praise worthy qualifications of any person. What then shall we now say? Is there forgiveness with him or no? He that made the Eye, shall he not see? He that planted the Ear, shall he not hear? He that thus prescribes forgiveness to us, that bestows the Grace of it upon us, is there not forgiveness with him? It is all one as to say, though we are good, yet God is not; though we are Benign and Bountiful, yet he is not. He that finds this Grace wrought in him in any measure, and yet fears that he shall not find it in God for himself, doth therein, and so far prefer himself above God; which is the natural Effect of cursed unbelief.

Let us now therefore put these things together. God requires of us, that there should be forgiveness in us for those that do offend us; forgiveness without limitation and bounds; The Grace hereof he bestoweth on his Saints; sets an high price upon it, and manifests many wayes, that he accounts it among the most excellent of our endowments; one of the most lovely and praise worthy qualifications of any person. What then shall we now say? Is there forgiveness with him or no? He that made the Eye, shall he not see? He that planted the Ear, shall he not hear? He that thus prescribes forgiveness to us, that bestows the Grace of it upon us, is there not forgiveness with him? It is all one as to say, though we are good, yet God is not; though we are Benign and Bountiful, yet he is not. He that finds this Grace wrought in him in any measure, and yet fears that he shall not find it in God for himself, doth therein, and so far prefer himself above God; which is the natural Effect of cursed unbelief.