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. “Search the Scriptures” — JOHN 5:39 Imprimatur, October 12, 1668.

ROB. GROVE, R. P. Humph.

Dom. Episc. Lond. à Sac. Dom.

PREFATORY NOTE.

THE circumstances in which this Exposition of Psalm 130 originated are peculiarly interesting. Dr Owen himself, in a statement made to Mr Richard Davis, who ultimately became pastor of a church in Rowel, Northamptonshire, explains the occasion which led him to a very careful examination of the fourth verse in the psalm. Mr Davis, being under religious impressions, had sought a conference with Owen. In the course of the conversation, Dr Owen put the question, “Young man, pray in what manner do you think to go to God?” “Through the Mediator, sir,” answered Mr Davis. “That is easily said,” replied the Doctor, “but I assure you it is another thing to go to God through the Mediator than many who make use of the expression are aware of. I myself preached Christ,” he continued, “some years, when I had but very little, if any, experimental acquaintance with access to God through Christ; until the Lord was pleased to visit me with sore affliction, whereby I was brought to the mouth of the grave, and under which my soul was oppressed with horror and darkness; but God graciously relieved my spirit by a powerful application of <19D004> Psalm 130:4, ‘But there is forgiveness with thee, that thou mayest be feared;’ from whence I received special instruction, peace, and comfort, in drawing near to God through the Mediator, and preached thereupon immediately after my recovery.” The incident to which he refers had occurred at an early period in his public life; and it is probable this Exposition is the substance of the discourses which he preached on his recovery from affliction, under the influence of enlivened faith in the mediation of Christ. We cannot wonder that the particular verse which had proved to Owen a spring of refreshment in a weary place, should receive prominent and prolonged consideration in this work. The exposition of it constitutes nearly three-fourths of the whole treatise. These facts, moreover, account for its prevailing character. It is hardly a specimen of pure commentary, so much as a series of discourses, with the verses of the psalm, and more especially the fourth verse, as the texts selected. The charge of prolixity and diffuseness, urged against this work, applies only if it be tried by the rules according to which we estimate the merits of a commentary. There are, for example, thirteen separate facts and arguments, illustrative of the great doctrine that there is forgiveness with God, each opening up very precious mines of thought and inquiry, but all of them out of place, at least in the length to which they extend, if viewed simply as the exposition of a verse. The reader bent on his own edification, rather than on judging of the work by the standard of a very rigid criticism, not unthankful for what of commentary proper it contains, will be happy that the author took a course leaving him free to indulge in that teeming opulence of evangelical illustration, and frequency of awakening appeals, which impart a distinctive character and peculiar interest to the work.

The original imprimatur of the volume bears date 1668; and such, according to all authorities, was the year in which it first appeared. We have seen an edition printed in 1669, and another printed in 1680. The latter must correspond with, and must have been printed from the first edition, for it contains some sentences quite obscure and incomplete, which are corrected in the edition of 1669. It is singular, also, that every modern reprint should embody the inaccuracies of the first edition. —ED.

TO THE READER. CHRISTIAN READER, THE ensuing exposition and discourses are intended for the benefit of those whose spiritual state and condition is represented in the psalm here explained. That these are not a few, that they are many, yea, that to some part or parts of it they are all who believe, both the Scriptures and their own experience will bear testimony. Some of them, it may be, will inquire into and after their own concernments, as they are here declared. To be serviceable to their faith, peace, and spiritual consolation hath been the whole of my design. If they meet with any discovery of truth, any due application of it to their consciences, any declaration of the sense and mind of the Holy Ghost in the Scriptures, suitable unto their condition and useful to their edification, much of my end and purpose is obtained.

I know some there are that dislike all discourses of this nature, and look upon them with contempt and scorn; but why they should so do I know not, unless the gospel itself, and all the mysteries of it, be folly unto them.

Sin and grace in their original causes, various respects, consequents, and ends, are the principal subjects of the whole Scripture, of the whole revelation of the will of God to mankind. In these do our present and eternal concernments lie, and from and by them hath God designed the great and everlasting exaltation of his own glory. Upon these do turn all the transactions that are between God and the souls of men. That it should be an endeavor needless or superfluous, to inquire into the will of God about, and our own interest in, these things, who can imagine? Two ways there are whereby this may be done, — first, speculatively, by a due investigation of the nature of these things, according as their doctrine is declared in the Scripture. An endeavor according to the mind of God herein is just and commendable, and comprehensive of most of the chief heads of divinity. But this is not to be engaged in for its own sake. The knowledge of God and spiritual things has this proportion unto practical sciences, that the end of all its notions and doctrines consists in practice. Wherefore, secondly, these things are to be considered practically; that is, as the souls and consciences of men are actually concerned in them and conversant about them. How men contract the guilt of sin, what sense they have and ought to have thereof, what danger they are liable unto thereon, what perplexities and distresses their souls and consciences are reduced to thereby, what courses they fix upon for their relief; as also, what is that grace of God whereby alone they may be delivered, wherein it consists, how it was prepared, how purchased, how it is proposed, and how it may be attained; what effects and consequents a participation of it doth produce; how in these things faith and obedience unto God, dependence on him, submission to him, waiting for him, are to be exercised, — is the principal work that those who are called unto the dispensation of the gospel ought to inquire into themselves, and to acquaint others withal. In the right and due management of these things, whether by writing or oral instruction, with prudence, diligence, and zeal, doth consist their principal uesfulness in reference unto the glory of God and the everlasting welfare of the souls of men. And they are under a great mistake who suppose it an easy and a common matter to treat of these practical things usefully, to the edification of them that do believe; because both the nature of the things themselves, with the concerns of the souls and consciences of all sorts of persons in them, require that they be handled plainly, and without those intermixtures of secular learning and additions of ornaments of speech which discourses of other natures may or ought to be composed and set off withal. Some, judging by mere outward appearances, — especially if they be of them from whom the true nature of the things themselves treated of are hid, — are ready to despise and scorn the plain management of them, as that which hath nothing of wisdom or learning accompanying of it, no effects of any commendable ability of mind for which it should be esteemed. But it is not expressible how great a mistake such persons, through their own darkness and ignorance, do labor under. In a right spiritual understanding, in a due perception and comprehension of these things, — the things of the sins of men and grace of God, — consists the greatest part of that wisdom, of that soundness of mind, of that knowledge rightly so called, which the gospel commands, exhibits, and puts a valuation upon. To reveal and declare them unto others in words of truth and soberness fit and meet; to express them unto the understandings of men opened and enlightened by the same Spirit by whom the things themselves are originally revealed; to derive such sacred spiritual truths from the word, and by a due preparation to communicate and apply them to the souls and consciences of men, — contains a principal part of that ministerial skill and ability which are required in the dispensers of the gospel, and wherein a severe exercise of sound learning, judgment, and care, is necessary to be found, and may be fully expressed.