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

A53721:712

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:709–724 of 1,036

:709p. 260

This is the voice of God even the Father; come saith he to the Marriage, for all things are prepared, no fear of want of entertainment, Matth. 22. 4. whence the Preachers of the Gospel are said in his stead to beseech men to be reconciled, 2 Cor. 5. 18. And

This is the voyce of God even the Father; come saith he to the Marriage, for all things are prepared, no fear of want of entertainment, Matth. 22. 4. whence the Preachers of the Gospel are said in his stead to beseech men to be reconciled, 2 Cor. 5. 18. And

:710p. 260

It is the voice of the Son; whosoever, saith he, cometh to God by me, I will in no wise cast out, John 6. 37. Who ere he be that comes shall assuredly find entertainment; the same is his call and invitation in other places, as Matth. 11. 28. John 7. 37. and

It is the voyce of the Son; whosoever, saith he, cometh to God by me, I will in no wise cast out, John 6. 37. Who ere he be that comes shall assuredly find entertainment; the same is his call and invitation in other places, as Matth. 11. 28. John 7. 37. and

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Cited: :712
On this page: :709–724
Section: :666–750
Whole work: 1,036 passages

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John Owen, A practical exposition on the 130th Psalm (London, 1669), verse 4, p. 261. 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

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:713p. 261–262

Some indeed endeavour to abuse this concurrent Testimony of God and Man. What is spoken of the freedom of the Grace of God, they would wrest to the power of the Will of man: But the riches and freedom of Gods mercy do not in the least interfere with the efficacy of his Grace. Though he proclaim pardon in the blood of Christ indefinitely, according to the fullness and excellency of it, yet he giveth out his quickening Grace to enable men to receive it, as he pleaseth, for he hath mercy on whom he will have mercy. But this lies in the thing it self, the way is open and prepared, and it is not because men cannot enter, but because they will not, that they do not enter. As our Saviour Christ tells the Pharisees, Ye therefore hear not Gods Word, because ye are not of God. Joh. 8. 47. and Joh. 6. 44. So he doth, Ye will not come unto me that you may have life, Joh. 5. 40. In the neglect, and inadvertency of the most excusable, there is a positive Act of their Will put forth in the refusing of Christ and Grace by him. And this is done by men under the preaching of the Gospel every day. There is nothing that at the last day will tend more immediately to the advancement of the Glory of God, in the inexcusableness of them who obey not the Gospel, than this, that Terms of Peace in the blessed way of Forgiveness were freely tendered unto them. Some that hear or read this Word, may perhaps have lived long under the dispensation of the Word of Grace, and yet it may be have never once seriously pondered on this way of coming to God by Forgiveness through the blood of Christ; but think, that going to Heaven is a thing of course, that men need not much trouble themselves about; do they know what they have done? hitherto all their days they have positively refused the salvation, that hath been freely tendered unto them in Jesus Christ. Not they, they'll say, they never had such a ⟨p. 262⟩thought, nor would for all this World. But be it known unto you, in as much as you have not effectually received him, you have refused him, and whether your day and season be past or no, the Lord only knows.

Some indeed endeavour to abuse this concurrent Testimony of God and Man. What is spoken of the freedom of the Grace of God, they would wrest to the power of the Will of man: But the riches and freedom of Gods mercy do not in the least enterfere with the efficacy of his Grace. Though he proclaim pardon in the blood of Christ indefinitely, according to the fullness and excellency of it, yet he giveth out his quickening Grace to enable men to receive it, as he pleaseth, for he hath mercy on whom he will have mercy. But this lyes in the thing it self, the way is open and prepared, and it is not because men cannot enter, but because they will not, that they do not enter. As our Saviour Christ tells the Pharisees, Ye therefore hear not Gods Word, because ye are not of God. Joh. 8. 47. and Joh. 6. 44. So he doth, Ye will not come unto me that you may have life, Joh. 5. 40. In the neglect, and inadvertency of the most excusable, there is a positive Act of their Will put forth in the refusing of Christ and Grace by him. And this is done by men under the preaching of the Gospel every day. There is nothing that at the last day will tend more immediately to the advancement of the Glory of God, in the inexcusableness of them who obey not the Gospel, than this, that Terms of Peace in the blessed way of Forgiveness were freely tendred unto them. Some that hear or read this Word, may perhaps have lived long under the dispensation of the Word of Grace, and yet it may be have never once seriously pondered on this way of comeing to God by Forgiveness through the blood of Christ; but think, that going to Heaven is a thing of course, that men need not much trouble themselves about; do they know what they have done? hitherto all their dayes they have positively refused the salvation, that hath been freely tendred unto them in Jesus Christ. Not they, they'l say, they never had such a ⟨p. 262⟩thought, nor would for all this World. But be it known unto you, in as much as you have not effectually received him, you have refused him, and whether your day and season be past or no, the Lord only knows.

:718p. 263

Let us consider then, whether the infinitely Wise and Holy God, pursuing his purpose of bringing souls unto himself, laying aside one way of his own appointment as useless, and infirm, because of the coming in of sin, against which there was no relief found in it, and substituting another way in the room of it; would not provide such an one, as should be absolutely free from the faults and inconveniences, which he charged upon that, which he did remove. That which alone rendered the former way faulty was sin; it could do any thing but save a sinner; this then was to be, and is principally provided against in this way of Forgiveness. And we see here, how clearly God hath severed, yea and in this matter opposed these two things, (1.) Namely, the way of personal Righteousness, and the way of forgiveness. He finds fault with the first; what then doth he do? what course doth he take? doth he mend it, take from it what seems to be redundant, mitigate its severity, and supply it where it was wanting, by Forgiveness, and so set it up anew? This indeed is the way that many proceed in in their notions, and the most in their practice. But this is not the way of God. He takes the one utterly away, and establishes the other in its place. And mens endeavours to mix them will be found of little use to them at the last. I can have no great expectation from that which God pronounced faulty.

Let us consider then, whether the infinitely Wise and Holy God, pursuing his purpose of bringing souls unto himself, laying aside one way of his own appointment as useless, and infirm, because of the coming in of sin, against which there was no relief found in it, and substituting another way in the room of it; would not provide such an one, as should be absolutely free from the faults and inconveniencies, which he charged upon that, which he did remove. That which alone rendred the former way faulty was sin; it could do any thing but save a sinner; this then was to be, and is principally provided against in this way of Forgiveness. And we see here, how clearly God hath severed, yea and in this matter opposed these two things, (1.) Namely, the way of personal Righteousness, and the way of forgiveness. He finds fault with the first; what then doth he do? what course doth he take? doth he mend it, take from it what seems to be redundant, mitigate its severity, and supply it where it was wanting, by Forgiveness, and so set it up anew? This indeed is the way that many proceed in in their notions, and the most in their practice. But this is not the way of God. He takes the one utterly away, and establishes the other in its place. And mens endeavours to mix them will be found of little use to them at the last. I can have no great expectation from that which God pronounced faulty.

:724p. 264–265¶3

3. In the other way, every individual person stands upon his own bottom, and must do so, to the last, and utmost of his continuance in this World. You are desirous to go unto God, to obtain his favour, and come to an enjoyment of him. What will you do? What course will you fix upon, for the obtaining of these Ends? if you were so holy, so perfect, so righteous, so free from sin as you could desire, you should have some boldness in going unto God; why if this be the way you fix upon, take this along with you: You stand upon your own personal Account all your days. And if you fail in the least you are gone for ever. For whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all, Jam. 2. 10. And what peace can you possibly obtain, were you as holy as ever you aimed or desired to be, whilst this is your Condition? But in this way of Forgiveness, we all stand upon the Account of one common Mediator in whom we are complete. Col. 3. 10. And a want of a due improvement of this Truth, is a great principle of disconsolation to many Souls. Suppose a man look upon himself as loosed from the Covenant of Works, wherein exact and perfect Righteousness is rigidly required; and to be called unto Gospel Evangelical Obedience to be performed in the room thereof, in sincerity and integrity; yet if he be not cleared in this also, that he stands not in this ⟨p. 265⟩way purely on his own account, he will never be able to make his Comforts hold out to the end of his Journey. There will be found in the best of men so many particular failings, as will seem in difficult seasons to impeach their integrity; And so many questionings will after arise, through the darkness of their minds, and Power of their Temptations, as will give but little rest unto their Souls. Here lies the great security of this way; We abide in it on the account of the faithfulness and Ability of our Common Mediator Jesus Christ.

3. In the other way, every individual person stands upon his own bottom, and must do so, to the last, and utmost of his continuance in this World. You are desirous to go unto God, to obtain his favour, and come to an enjoyment of him. What will you doe? What course will you fix upon, for the obtaining of these Ends? if you were so holy, so perfect, so righteous, so free from sin as you could desire, you should have some boldness in going unto God; why if this be the way you fix upon, take this along with you: You stand upon your own personal Account all your dayes. And if you fail in the least you are gone for ever. For whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all, Jam. 2. 10. And what peace can you possibly obtain, were you as holy as ever you aimed or desired to be, whilest this is your Condition? But in this way of Forgiveness, we all stand upon the Account of one common Mediator in whom we are compleat. Col. 3. 10. And a want of a due improvement of this Truth, is a great principle of disconsolation to many Souls. Suppose a man look upon himself as loosed from the Covenant of Works, wherein exact and perfect Righteousness is rigidly required; and to be called unto Gospel Evangelical Obedience to be performed in the room thereof, in sincerity and integrity; yet if he be not cleared in this also, that he stands not in this ⟨p. 265⟩way purely on his own account, he will never be able to make his Comforts hold out to the end of his Journey. There will be found in the best of men so many particular failings, as will seem in difficult seasons to impeach their integrity; And so many questionings will after arise, through the darkness of their minds, and Power of their Temptations, as will give but little rest unto their Souls. Here lyes the great security of this way; We abide in it on the account of the faithfulness and Ability of our Common Mediator Jesus Christ.