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

A53721:635

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:632–647 of 1,036

:632p. 229¶1

1. There is forgiveness with God, and this manifested, revealed, declared. This manifestation of it is that which makes it the Object of our faith. We believe things to be in God, and with him, not merely and formally because they are so, but because he hath manifested and revealed them so to be, 1 John 1. 2. What he so declares, it is our duty to believe, or we frustrate the end of his Revelation.

1. There is forgiveness with God, and this manifested, revealed, declared. This manifestation of it is that which makes it the Object of our faith. We believe things to be in God, and with him, not meerly and formally because they are so, but because he hath manifested and revealed them so to be, 1 John 1. 2. What he so declares, it is our duty to believe, or we frustrate the end of his Revelation.

:633p. 229¶2

2. We are expressly commanded to believe, and that upon the highest Promises, and under the greatest penalties. This Command is that which makes believing formally a duty. Faith is a Grace as it is freely wrought in us by the Holy Ghost, the root of all Obedience and duties, as it is radically fixed in the heart. But as it is commanded it is a duty; and these Commands, you know, are several ways expressed, by Invitations, Exhortations, Propositions, which all have in them the nature of Commands, which take up a great part of the Books of the New Testament.

2. We are expresly commanded to believe, and that upon the highest Promises, and under the greatest penalties. This Command is that which makes believing formally a duty. Faith is a Grace as it is freely wrought in us by the Holy Ghost, the root of all Obedience and duties, as it is radically fixed in the heart. But as it is commanded it is a duty; and these Commands, you know, are several wayes expressed, by Invitations, Exhortations, Propositions, which all have in them the nature of Commands, which take up a great part of the Books of the New Testament.

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On this page: :632–647
Section: :621–635
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John Owen, A practical exposition on the 130th Psalm (London, 1669), verse 4, §4, p. 229. 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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•

:637p. 230

¹That which should now ensue, is the peculiar improvement of this Truth all along aimed at; namely, to give Exhortations, and encouragements unto believing. But I can take few steps in this work, wherein methinks I do hear some saying, Surely all this is needless; Who is there that doth not believe all that you go about to prove? And so these pains are spent to little or no purpose. I shall therefore before I persuade any unto it, endeavour to show that they do it not already. Many I say, the most of men who live under the dispensation of the Gospel, do woefully deceive their own souls in this matter. They do not believe what they profess themselves to believe, and what they think they believe. Men talk of fundamental Errors; this is to me the most fundamental error that any can fall into, and the most pernicious. It is made up of these two parts. (1.) They do not indeed believe forgiveness. (2.) They suppose they do believe it, which keeps them from seeking after their only remedy. Both these mistakes are in the foundation, and do ruin the souls of them that live and die in them. I shall then by a brief enquiry put this matter to a trial. By some plain Rules and Principles may this important Question, whether we do indeed believe forgiveness or no, be answered and decided. But to the Resolution intended, I shall premise two Observations.

¹That which should now ensue, is the peculiar improvement of this Truth all along aimed at; namely, to give Exhortations, and encouragements unto believing. But I can take few steps in this work, wherein methinks I do hear some saying, Surely all this is needless; Who is there that doth not believe all that you go about to prove? And so these pains are spent to little or no purpose. I shall therefore before I perswade any unto it, endeavour to shew that they do it not already. Many I say, the most of men who live under the dispensation of the Gospel, do wofully deceive their own souls in this matter. They do not believe what they profess themselves to believe, and what they think they believe. Men talk of fundamental Errors; this is to me the most fundamental error that any can fall into, and the most pernitious. It is made up of these two parts. (1.) They do not indeed believe forgiveness. (2.) They suppose they do believe it, which keeps them from seeking after their only remedy. Both these mistakes are in the foundation, and do ruine the souls of them that live and die in them. I shall then by a brief enquiry put this matter to a tryal. By some plain Rules and Principles may this important Question, whether we do indeed believe forgiveness or no, be answered and decided. But to the Resolution intended, I shall premise two Observations.

1Forgiveness believed by Few.

:641p. 231–232¶1

1. In General; This is a Gospel Truth; yea, the great fundamental, and most important Truth of the Gospel. It is the turning point of the two Covenants, as God himself declares, Heb. 7. 7, 8, 9, 10, 11, 12, 13. Now a very easy Consideration of the ways and walkings of men will satisfy us as to this Enquiry, whether they do indeed believe the Gospel, the Covenant of Grace, and the fundamental Principles of it. Certainly ⟨p. 232⟩their Ignorance, Darkness, Blindness, their Corrupt Affections, and Worldly Conversations, their Earthly-mindedness and open disavowing of the Spirit, Ways and Yoke of Christ, speak no such language. Shall we think that proud, heady, worldly, self-seekers, haters of the people of God, and his ways, despisers of the Spirit of Grace, and his work, Sacrificers to their own lusts, and such like, do believe the Covenant of Grace, or Remission of sins? God forbid we should entertain any one thought of so great dishonour to the Gospel. Where ever that is received or believed, it produceth other effects, Tit. 2. 11, 12. Isa. 11 6, 7, 8, 9. It teacheth men to deny all ungodliness and worldly lusts. It changeth their hearts, natures and ways; It is not such a barren, impotent and fruitless thing, as such an Apprehension would represent it.

1. In General; This is a Gospel Truth; yea, the great fundamental, and most important Truth of the Gospel. It is the turning point of the two Covenants, as God himself declares, Heb. 7. 7, 8, 9, 10, 11, 12, 13. Now a very easie Consideration of the wayes and walkings of men will satisfie us as to this Enquiry, whether they do indeed believe the Gospel, the Covenant of Grace, and the fundamental Principles of it. Certainly ⟨p. 232⟩their Ignorance, Darkness, Blindness, their Corrupt Affections, and Worldly Conversations, their Earthly-mindedness and open disavowing of the Spirit, Wayes and Yoke of Christ, speak no such language. Shall we think that proud, heady, worldly, self-seckers, haters of the people of God, and his wayes, despisers of the Spirit of Grace, and his work, Sacrificers to their own lusts, and such like, do believe the Covenant of Grace, or Remission of sins? God forbid we should entertain any one thought of so great dishonour to the Gospel. Where ever that is received or believed, it produceth other effects, Tit. 2. 11, 12. Isa. 11 6, 7, 8, 9. It teacheth men to deny all ungodliness and worldly lusts. It changeth their hearts, natures and wayes; It is not such a barren, impotent and fruitless thing, as such an Apprehension would represent it.

:642p. 232–233¶2

2. They that really believe forgiveness in God, do thereby obtain forgiveness. Believing gives an interest in it; it brings it home to the soul concerned. This is the inviolable Law of the Gospel. Believing and forgiveness are inseparably conjoined. Among the Evidences that we may have of any one being interested in forgiveness, I shall only name one, They prize and value it above all the world. Let us enquire what Esteem and valuation many of those have of forgiveness, who put it out of all question that they do believe it. Do they look upon it as their Treasure, their Jewel, their Pearl of price? Are they solicitous about it? Do they often look and examine whether it continues safe in their possession or no? Suppose a man have a precious Jewel laid up in some place in his house; Suppose it be unto him as the poor Widows two mites, all her substance or living; will he not carefully ponder on it? Will he not frequently satisfy himself that it is safe? We may know that such an house, such fields or lands do not belong unto a man when he passeth by them daily, and taketh little or no notice of them. Now how do most men look upon forgiveness? What is their common deportment in reference unto it? Are their hearts continually filled with thoughts about it? Are they solicitous concerning their interest in it? Do they reckon, that whilst that is safe, all is safe with them? When it is, as it were, laid out of the way by sin and unbelief, do they give ⟨p. 233⟩themselves no rest, until it be afresh discovered unto them? Is this the frame of the most of men? The Lord knows it is not. They talk of forgiveness, but esteem it not, prize it not, make no particular enquiries after it. They put it to an ungrounded venture, whether ever they be partakers of it or no; for a relief against some pangs of Conscience it is called upon, or else scarce thought of at all.

2. They that really believe forgiveness in God, do thereby obtain forgiveness. Believing gives an interest in it; it brings it home to the soul concerned. This is the inviolable Law of the Gospel. Believing and forgiveness are inseparably conjoyned. Among the Evidences that we may have of any one being interested in forgiveness, I shall only name one, They prize and value it above all the world. Let us enquire what Esteem and valuation many of those have of forgiveness, who put it out of all question that they do believe it. Do they look upon it as their Treasure, their Jewel, their Pearl of price? Are they solicitous about it? Do they often look and examine whether it continues safe in their possession or no? Suppose a man have a pretious Jewel laid up in some place in his house; Suppose it be unto him as the poor Widdows two mites, all her substance or living; will he not carefully ponder on it? Will he not frequently satisfie himself that it is safe? We may know that such an house, such fields or lands do not belong unto a man when he passeth by them daily, and taketh little or no notice of them. Now how do most men look upon forgiveness? What is their common deportment in reference unto it? Are their hearts continually filled with thoughts about it? Are they solicitous concerning their interest in it? Do they reckon, that whilst that is safe, all is safe with them? When it is, as it were, laid out of the way by sin and unbelief, do they give ⟨p. 233⟩themselves no rest, untill it be afresh discovered unto them? Is this the frame of the most of men? The Lord knows it is not. They talk of forgiveness, but esteem it not, prize it not, make no particular enquiries after it. They put it to an ungrounded venture, whether ever they be partakers of it or no; for a relief against some pangs of Conscience it is called upon, or else scarce thought of at all.

:645p. 233

When Peter confessed our Saviour to be the Christ the Son of the living God; He told him that flesh and blood did not reveal that unto him, but his Father who is in Heaven. Matth. 16. 17. It is so with them who indeed believe forgiveness in God: Flesh and blood hath not revealed it unto them. It hath not been furthered by any thing within them or without them, but all lies in opposition unto it. This is the work of God that we believe, John 6. 29. A great work, the greatest work that God requireth of us. It is not only a great thing in it self (the Grace of believing is a great thing,) but it is great in respect of its Object, or what we have to believe, or forgiveness it self. The great honour of Abraham's faith lay in this, that deaths and difficulties lay in the way of it. Rom. 4. 18, 19, 20. But what is a dead body, and a dead womb, to an accusing Conscience, a killing Law, and apprehensions of a God terrible as a consuming fire? all which, as was showed, oppose themselves unto a soul called to believe forgiveness.

When Peter confessed our Saviour to be the Christ the Son of the living God; He told him that flesh and blood did not reveal that unto him, but his Father who is in Heaven. Matth. 16. 17. It is so with them who indeed believe forgiveness in God: Flesh and blood hath not revealed it unto them. It hath not been furthered by any thing within them or without them, but all lyes in opposition unto it. This is the work of God that we believe, John 6. 29. A great work, the greatest work that God requireth of us. It is not only a great thing in it self (the Grace of believing is a great thing,) but it is great in respect of its Object, or what we have to believe, or forgiveness it self. The great honour of Abrahams faith lay in this, that deaths and difficulties lay in the way of it. Rom. 4. 18, 19, 20. But what is a dead body, and a dead womb, to an accusing Conscience, a killing Law, and apprehensions of a God terrible as a consuming fire? all which, as was shewed, oppose themselves unto a soul called to believe forgiveness.

:646p. 233–234

What now have the most of men, who are confident in the profession of this faith, to say unto this thing? Let them speak clearly, and they must say, that indeed they never found the least difficulty in this matter; they never doubted of it; they never questioned it, nor do know any reason why they should do so. It is a thing which they have so taken for granted, as ⟨p. 234⟩that it never cost them an hours labour prayer or meditation about it. Have they had secret reasonings and contendings in their hearts about it? No; Have they considered how the Objections that lye against it may be removed? Not at all; But is it so indeed that this persuasion is thus bred in you, you know not how? Are the corrupted Natures of men, and the Gospel so suited, so complying? Is the New Covenant grown so connatural to flesh and blood? Is the greatest secret that ever was revealed from the bosom of the Father, become so familiar and easy to the wisdom of the flesh? Is that which was folly to the wise Greeks, and a stumbling block to the Wonder-gazing Jews, become on a sudden Wisdom, and a plain path to the same principles that were in them? But the truth of this matter is, that such men have a general, useless, barren notion of Pardon, which Satan, Presumption, Tradition, Common Reports, and the Customary hearing of the Word have furnished them withal; But for that Gospel discovery of forgiveness whereof we have been speaking, they are utterly ignorant of it, and unacquainted with it. To convince such poor creatures of the folly of their presumption, I would but desire them to go to some real Believers, that are or may be known unto them; Let them be asked whether they came so easily by their Faith, and Apprehensions of forgiveness, or no? Alas, saith One, these twenty years have I been following after God, and yet I have not arrived unto an abiding Cheering persuasion of it. I know what it cost me, what trials, difficulties, temptations I wrestled with, and went through withal before I obtained it, saith another. What I have attained unto, hath been of unspeakable mercy. And it is my daily prayer, that I may be preserved in it; by the exceeding greatness of the Power of God; for I continually wrestle with storms that are ready to drive me from my Anchor. A little of this discourse may be sufficient to convince poor, dark, carnal creatures of the folly and vanity of their confidence.

What now have the most of men, who are confident in the profession of this faith, to say unto this thing? Let them speak clearly, and they must say, that indeed they never found the least difficulty in this matter; they never doubted of it; they never questioned it, nor do know any reason why they should do so. It is a thing which they have so taken for granted, as ⟨p. 234⟩that it never cost them an hours labour prayer or meditation about it. Have they had secret reasonings and contendings in their hearts about it? No; Have they considered how the Objections that lye against it may be removed? Not at all; But is it so indeed that this perswasion is thus bred in you, you know not how? Are the corrupted Natures of men, and the Gospel so suited, so complying? Is the New Covenant grown so connatural to flesh and blood? Is the greatest secret that ever was revealed from the bosom of the Father, become so familiar and easie to the wisdom of the flesh? Is that which was folly to the wise Greeks, and a stumbling block to the Wondergazing Jews, become on a suddain Wisdom, and a plain path to the same principles that were in them? But the truth of this matter is, that such men have a general, useless, barren notion of Pardon, which Satan, Presumption, Tradition, Common Reports, and the Customary hearing of the Word have furnished them withal; But for that Gospel discovery of forgiveness whereof we have been speaking, they are utterly ignorant of it, and unacquainted with it. To convince such poor creatures of the folly of their presumption, I would but desire them to go to some real Believers, that are or may be known unto them; Let them be asked whether they came so easily by their Faith, and Apprehensions of forgiveness, or no? Alas, saith One, these twenty years have I been following after God, and yet I have not arrived unto an abiding Chearing perswasion of it. I know what it cost me, what tryals, difficulties, temptations I wrestled with, and went through withal before I obtained it, saith another. What I have attained unto, hath been of unspeakable mercy. And it is my daily prayer, that I may be preserved in it; by the exceeding greatness of the Power of God; for I continually wrestle with storms that are ready to drive me from my Anchor. A little of this discourse may be sufficient to convince poor, dark, carnal creatures of the folly and vanity of their confidence.

:647p. 234–235¶4

4. There are certain Means whereby the Revelation and discovery of this Mystery is made unto the souls of men. By these they do obtain it, or they obtain it not. The mystery it self was a secret, hidden in the Counsel of God from Eternity; ⟨p. 235⟩nor was there any way whereby it might be revealed, but by the Son of God. And that is done in the Word of the Gospel. If then you say you know it; Let us enquire how you came so to do? And by what means it hath been declared unto you? Hath this been done by a Word of Truth? by the Promise of the Gospel? Was it by preaching of the Word unto you, or by reading of it, or meditating upon it? Or did you receive it from and by some seasonable word, of, or from the Scriptures spoken unto you? Or hath it insensibly gotten ground upon your hearts and minds, upon the strivings and conflicts of your souls about sin, from the truth wherein you had been instructed in General? Or by what other ways or means have you come to that acquaintance with it, whereof you boast? You can tell how you came by your wealth, your Gold, and Silver; you know how you became learned, or obtained the knowledge of the mystery of your trade, who taught you in it, and how you came by it. There is not any thing wherein you are concerned, but you can answer these Enquiries in reference unto it. Think it then no great matter, if you are put to answer this Question also; by what way or means came you to the knowledge of forgiveness which you boast of; Was it by any of those before mentioned, or some other? if you cannot answer distinctly to these things, only you say, you have heard it, and believed it ever since you can remember, so those said that went before you, so they say with whom you do converse; you never met with any one that called it into question, nor heard of any, unless it were one or two despairing wretches; it will be justly questioned, whether you have any portion in this matter or no. If uncertain rumours, reports, general notions, lye at the bottom of your persuasion, do not suppose that you have any Communion with Christ therein.

4. There are certain Means whereby the Revelation and discovery of this Mysterie is made unto the souls of men. By these they do obtain it, or they obtain it not. The mysterie it self was a secret, hidden in the Counsel of God from Eternity; ⟨p. 235⟩nor was there any way whereby it might be revealed, but by the Son of God. And that is done in the Word of the Gospel. If then you say you know it; Let us enquire how you came so to do? And by what means it hath been declared unto you? Hath this been done by a Word of Truth? by the Promise of the Gospel? Was it by preaching of the Word unto you, or by reading of it, or meditating upon it? Or did you receive it from and by some seasonable word, of, or from the Scriptures spoken unto you? Or hath it insensibly gotten ground upon your hearts and minds, upon the strivings and conflicts of your souls about sin, from the truth wherein you had been instructed in General? Or by what other wayes or means have you come to that acquaintance with it, whereof you boast? You can tell how you came by your wealth, your Gold, and Silver; you know how you became learned, or obtained the knowledge of the mysterie of your trade, who taught you in it, and how you came by it. There is not any thing wherein you are concerned, but you can answer these Enquiries in reference unto it. Think it then no great matter, if you are put to answer this Question also; by what way or means came you to the knowledge of forgiveness which you boast of; Was it by any of those before mentioned, or some other? if you cannot answer distinctly to these things, only you say, you have heard it, and believed it ever since you can remember, so those said that went before you, so they say with whom you do converse; you never met with any one that called it into question, nor heard of any, unless it were one or two despairing wretches; it will be justly questioned, whether you have any portion in this matter or no. If uncertain rumours, reports, general notions, lye at the bottom of your perswasion, do not suppose that you have any Communion with Christ therein.