AN EXPOSITION UPON PSALM CXXX. › General Scope of the whole Psalm. › Verses 1, 2 › Section, A practical exposition on the 130th Psalm (John Owen, 1669) | AskReformation

A53721:76

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. › Verses 1, 2 › 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:73–88 of 1,036

:73p. 16

It is not so in the Covenant of Grace; There is in it pardon provided in the blood of Christ; It is not therefore of indispensable necessity that there should be administered in it, Grace effectually preserving from every sin: Yet is it on all accounts to be preferred before the other. For besides the relief by pardon which the other knew nothing of, there is in it also much provision against sin which was not in the other.

It is not so in the Covenant of Grace; There is in it pardon provided in the blood of Christ; It is not therefore of indispensible necessity that there should be administred in it, Grace effectually preserving from every sin: Yet is it on all accounts to be preferred before the other. For besides the relief by pardon which the other knew nothing of, there is in it also much provision against sin which was not in the other.

:74p. 16–17

First, There is provision made in it, against all and every sin that would disannul the Covenant, and make a final separation between God and a soul that hath been once taken into the bond thereof. This provision is absolute; God hath taken upon himself the making of this good, and the establishing this Law of the Covenant, that it shall not by any sin be disannulled, Jor. 32. 40. I will (saith God) make an everlasting Covenant with them, that I will not turn away from them to do them good, but I will put my fear into their hearts, that they shall not depart from me. The security hereof depends not on any thing in our ⟨p. 17⟩selves. All that is in us is to be used as a means of the accomplishment of this Promise; but the event or issue depends absolutely on the faithfulness of God. And the whole certainty and stability of the Covenant depends on the efficacy of the Grace administered in it, to preserve men from all such sins as would disannul it.

First, There is provision made in it, against all and every sin that would disannull the Covenant, and make a final separation between God and a soul that hath been once taken into the bond thereof. This provision is absolute; God hath taken upon himself the making of this good, and the establishing this Law of the Covenant, that it shall not by any sin be disannulled, Jor. 32. 40. I will (saith God) make an everlasting Covenant with them, that I will not turn away from them to do them good, but I will put my fear into their hearts, that they shall not depart from me. The security hereof depends not on any thing in our

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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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:75p. 17–18

Secondly, There is in this Covenant provision made for constant peace and consolation, notwithstanding, and against the guilt of such sins, as through their infirmities and temptations believers are daily exposed unto. Though they fall into sins every day, yet they do not fall into depths every day. In the tenor of this Covenant, there is a consistency between a sense of sin unto humiliation and peace, with strong consolation. After the Apostle had described the whole conflict that Believers have with sin, and the frequent wounds which they receive thereby, which makes them cry out for deliverance, Rom. 7. 24. He yet concludes, Chap. 8. 1. that there is no condemnation unto them, which is a sufficient and stable foundation of Peace. So 1 John 2. 1. These things have I written unto you, that you sin not; and if any man sin we have an Advocate with the Father, Jesus Christ the Righteous. Our great business and care ought to be, that we sin not; but yet when we have done our utmost, if we say we have no sin, we deceive our selves, Chap. 1. 8. What then shall poor, sinful, guilty creatures do? why let them go to the Father, by their Advocate, and they shall not fail of pardon and peace. And saith Paul, Heb 6. 17, 18. God is abundantly willing that we might have strong consolation who fly for refuge to lay hold on the hope set before us. What was his condition who fled of old to the City of refuge for safety, from whence this expression is taken? He was guilty of blood, though shed at unawares; and so, as that he was to dye for it, if he escaped not to the City of Refuge. Though we may have the guilt of sins upon us, that the Law pronounceth death unto, yet flying to Christ for refuge, God hath provided not only safety, but strong consolation for us also. Forgiveness in the blood of Christ, doth not only take guilt from the soul, but trouble also from the conscience. And in this respect doth the Apostle at large set forth the Excellency of his Sacrifice, Heb. 10. The Sacrifices of the Old Law, he ⟨p. 18⟩tells us, could not make perfect the worshippers, v. 1. which he proves, v. 2. because they did never take away, throughly and really, Conscience of sin, that is, depths or distresses of conscience about sin; But now, saith he, Jesus Christ in the Covenant of Grace hath for ever perfected them that were sanctified, v. 14.

Secondly, There is in this Covenant provision made for constant peace and consolation, notwithstanding, and against the guilt of such sins, as through their infirmities and temptations believers are daily exposed unto. Though they fall into sins every day, yet they do not fall into depths every day. In the tenour of this Covenant, there is a consistency between a sense of sin unto humiliation and peace, with strong consolation. After the Apostle had described the whole conflict that Believers have with sin, and the frequent wounds which they receive thereby, which makes them cry out for deliverance, Rom. 7. 24. He yet concludes, Chap. 8. 1. that there is no condemnation unto them, which is a sufficient and stable foundation of Peace. So 1 John 2. 1. These things have I written unto you, that you sin not; and if any man sin we have an Advocate with the Father, Jesus Christ the Righteous. Our great business and care ought to be, that we sin not; but yet when we have done our utmost, if we say we have no sin, we deceive our selves, Chap. 1. 8. What then shall poor, sinful, guilty creatures do? why let them go to the Father, by their Advocate, and they shall not fail of pardon and peace. And saith Paul, Heb 6. 17, 18. God is abundantly willing that we might have strong consolation who fly for resuge to lay hold on the hope set before us. What was his condition who fled of old to the City of refuge for safety, from whence this expression is taken? He was guilty of blood, though shed at unawares; and so, as that he was to dye for it, if he escaped not to the City of Refuge. Though we may have the guilt of sins upon us, that the Law pronounceth death unto, yet flying to Christ for refuge, God hath provided not only safety, but strong consolation for us also. Forgiveness in the blood of Christ, doth not only take guilt from the soul, but trouble also from the conscience. And in this respect doth the Apostle at large set forth the Excellency of his Sacrifice, Heb. 10. The Sacrifices of the Old Law, he ⟨p. 18⟩tells us, could not make perfect the worshippers, v. 1. which he proves, v. 2. because they did never take away, throughly and really, Conscience of sin, that is, depths or distresses of conscience about sin; But now, saith he, Jesus Christ in the Covenant of Grace hath for ever perfected them that were sanctified, v. 14.

:78p. 18–19

But this Provision in the Covenant of Grace against peace-ruining, soul-perplexing sins, is not as to the administration of it, absolute. There are Covenant Commands and Exhortations, on the attendance whereunto, the administration of much Covenant-Grace doth depend. To watch, pray, improve faith, to stand on our guard continually, to mortify sin, to fight against temptations, with steadfastness, diligence, constancy, are every where prescribed unto us; and that in order unto the insurance of the Grace mentioned. These things are on our part, the condition of the Administration of that abundant Grace, which is to preserve us from soul-entangling sins, So Peter informs us, 2 Ep. 1. v. 3. The divine power of God hath given unto us all things that pertain unto life and godliness. We have from it an habitual furnishment and provision for obedience at all times. Also saith he, v. 4. He bath given unto us great and precious promises, that by them we might be partakers of the Divine Nature; What then is in this blessed estate and condition required of us, that we may make a due improvement of the provision made ⟨p. 19⟩for us, and enjoy the comforting influence of those Promises? that he prescribes unto us, v. 5, 6, 7. Giving all diligence, add to your faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness charity; That is carefully and diligently attend to the exercise of all the Graces of the Spirit, and unto a conversation in all things becoming the Gospel. What then shall be the issue, if these things are attended unto? v. 8. If these things be in you, and abound, ye shall be neither barren nor unfruitful, in the knowledge of our Lord Jesus Christ. It is not enough that these things be in you; that you have the seed and root of them from and by the Holy Ghost; but you are to take care that they flourish and abound; without which, though the root of the matter may be in you, and so you be not wholly devoid of spiritual life, yet you will be poor, barren, sapless, withering creatures, all your days. But now suppose that these things do abound, and we be made fruitful thereby: Why then saith he, v. 10. If you do these things ye shall never fall: What never fall into sin? Nay, that is not in the Promise;

But this Provision in the Covenant of Grace against peace-ruining, soul-perplexing sins, is not as to the administration of it, absolute. There are Covenant Commands and Exhortations, on the attendance whereunto, the administration of much Covenant-Grace doth depend. To watch, pray, improve faith, to stand on our guard continually, to mortifie sin, to fight against temptations, with stedfastness, diligence, constancy, are every where prescribed unto us; and that in order unto the ensurance of the Grace mentioned. These things are on our part, the condition of the Administration of that abundant Grace, which is to preserve us from soul-entangling sins, So Peter informs us, 2 Ep. 1. v. 3. The divine power of God hath given unto us all things that pertain unto life and godliness. We have from it an habitual furnishment and provision for obedience at all times. Also saith he, v. 4. He bath given unto us great and pretious promises, that by them we might be partakers of the Divine Nature; What then is in this blessed estate and condition required of us, that we may make a due improvement of the provision made ⟨p. 19⟩for us, and enjoy the comforting influence of those Promises? that he prescribes unto us, v. 5, 6, 7. Giving all diligence, add to your faith vertue, and to vertue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness charity; That is carefully and diligently attend to the exercise of all the Graces of the Spirit, and unto a conversation in all things becoming the Gospel. What then shall be the issue, if these things are attended unto? v. 8. If these things be in you, and abound, ye shall be neither barren nor unfruitful, in the knowledge of our Lord Jesus Christ. It is not enough that these things be in you; that you have the seed and root of them from and by the Holy Ghost; but you are to take care that they flourish and abound; without which, though the root of the matter may be in you, and so you be not wholly devoid of spiritual life, yet you will be poor, barren, sapless, withering creatures, all your days. But now suppose that these things do abound, and we be made fruitful thereby: Why then saith he, v. 10. If you do these things ye shall never fall: What never fall into sin? Nay, that is not in the Promise;

:80p. 19–20

And here lies the latitude of the New Covenant; here lies the exercise of renewed Free-will. This is the field of free voluntary obedience under the Administration of Gospel Grace. There are extremes which in respect of the event it is not concerned in. To be wholly perfect, to be free from every sin, all ⟨p. 20⟩failings, all infirmities, that is not provided for, not promised in this Covenant. It is a Covenant of mercy and pardon, which supposeth a continuance of sin. To fall utterly and finally from God, that is absolutely provided against. Between these two extremes of absolute perfection, and total Apostasy, lies the large Field of Believers obedience and walking with God. Many a sweet heavenly passage there is, and many a dangerous depth in this field. Some walk near to the one side, some to the other; yea, the same person may sometimes press hard after Perfection, sometimes be cast to the very border of destruction. Now between these two, lye many a soul-plunging sin, against which no absolute provision is made, and which for want of giving all diligence to put the means of preservation in practice, Believers are oftentimes overtaken withal.

And here lyes the latitude of the New Covenant; here lyes the exercise of renewed Free-will. This is the field of free voluntary obedience under the Administration of Gospel Grace. There are extreams which in respect of the event it is not concerned in. To be wholly perfect, to be free from every sin, all ⟨p. 20⟩failings, all infirmities, that is not provided for, not promised in this Covenant. It is a Covenant of mercy and pardon, which supposeth a continuance of sin. To fall utterly and finally from God, that is absolutely provided against. Between these two extreams of absolute perfection, and total Apostasie, lyes the large Field of Believers obedience and walking with God. Many a sweet heavenly passage there is, and many a dangerous depth in this field. Some walk near to the one side, some to the other; yea, the same person may sometimes press hard after Perfection, sometimes be cast to the very border of destruction. Now between these two, lye many a soul-plunging sin, against which no absolute provision is made, and which for want of giving all diligence to put the means of preservation in practice, Believers are oftentimes overtaken withal.

:81p. 20

Fourthly, There is not in the Covenant of Grace, Provision made of ordinary and abiding consolation, for any under the guilt of great sins, or sins greatly aggravated, which they fall into by a neglect of using and abiding in the forementioned conditions of abounding actual Grace. Sins there are, which either because in their own nature they wound and waste conscience, or in their effects break forth into scandal, causing the name of God and the Gospel to be evil spoken of, or in some of their circumstances, are full of unkindness against God, do deprive the soul of its wonted consolation. How, by what means, on what account such sins come to terrify conscience, to break the bones, to darken the soul, and to cast it into inextricable depths, notwithstanding the relief that is provided of pardon in the blood of Christ, I shall not now declare; that they will do so, and that Consolation is not of equal extent with safety, we know. Hence God assumes it to himself as an act of mere Sovereign Grace, to speak peace and refreshment unto the souls of his Saints in their depths of sin entanglements, Isa. 57. 18, 19. And indeed if the Lord had not thus provided, that great provocations, should stand in need of special reliefs, it might justly be feared, that the negligence of Believers, might possibly bring forth much bitter fruit.

Fourthly, There is not in the Covenant of Grace, Provision made of ordinary and abiding consolation, for any under the guilt of great sins, or sins greatly aggravated, which they fall into by a neglect of using and abiding in the forementioned conditions of abounding actual Grace. Sins there are, which either because in their own nature they wound and waste conscience, or in their effects break forth into scandal, causing the name of God and the Gospel to be evil spoken of, or in some of their circumstances, are full of unkindness against God, do deprive the soul of its wonted consolation. How, by what means, on what account such sins come to terrifie conscience, to break the bones, to darken the soul, and to cast it into inextricable depths, notwithstanding the relief that is provided of pardon in the blood of Christ, I shall not now declare; that they will do so, and that Consolation is not of equal extent with safety, we know. Hence God assumes it to himself as an act of meer Soveraign Grace, to speak peace and refreshment unto the souls of his Saints in their depths of sin entanglements, Isa. 57. 18, 19. And indeed if the Lord had not thus provided, that great provocations, should stand in need of special reliefs, it might justly be feared, that the negligence of Believers, might possibly bring forth much bitter fruit.

:82p. 20–21

Only this must be observed by the way, that what is spoken relates to the sense of sinners in their own souls, and not to the ⟨p. 21⟩nature of the thing it self. There is in the Gospel, consolation provided against the greatest, as well as the least sins. The difference ariseth from Gods Sovereign communication of it, according to that tenor of the Covenants Administration, which we have laid down. Hence because under Moses's Law there was an exception made of some sins, for which there was no Sacrifice appointed, so that those who were guilty of them could no way be justified from them, that is carnally, as to their interest in the Judaical Church and Polity; Paul tells the Jews, Acts 13. 38, 39. That through Jesus Christ was preached unto them the forgiveness of sins, and that by him all that believe are justified from all things, from which they could not be justified by the Law of Moses. There is now no exception of any particular sins, as to pardon, and peace; but what we have spoken relates unto the manner and way, wherein God is pleased to administer consolation to the souls of sinning Believers.

Only this must be observed by the way, that what is spoken relates to the sense of sinners in their own souls, and not to the ⟨p. 21⟩nature of the thing it self. There is in the Gospel, consolation provided against the greatest, as well as the least sins. The difference ariseth from Gods Soveraign communication of it, according to that tenor of the Covenants Administration, which we have laid down. Hence because under Moses's Law there was an exception made of some sins, for which there was no Sacrifice appointed, so that those who were guilty of them could no way be justified from them, that is carnally, as to their interest in the Judaical Church and Polity; Paul tells the Jews, Acts 13. 38, 39. That through Jesus Christ was preached unto them the forgiveness of sins, and that by him all that believe are justified from all things, from which they could not be justified by the Law of Moses. There is now no exception of any particular sins, as to pardon, and peace; but what we have spoken relates unto the manner and way, wherein God is pleased to administer consolation to the souls of sinning Believers.