endeavours do not at all change the nature, but restrain their outward violence. He that takes a lion or a wolf and shuts him up from ravening, whilst yet his inward violence remains, may well expect that at one time or other they will break their bonds, and fall to their former ways of rapine and violence. However, shutting them up doth not, as we see, change their natures, but only restrain their rage from doing open spoil. So it is in this case: it is grace alone that changeth the heart and takes away that poison and fierceness that is in them by nature; men's self-endeavours do but coerce them as to some outward eruptions. But,

(2.) Beyond bare vows and promises, with some watchfulness to observe them in a rational use of ordinary means, men have put, and some do yet put, themselves on extraordinary ways of mortifying sin. This is the foundation of all that hath a show of wisdom and religion in the Papacy: their hours of prayer, fastings; their immuring and cloistering themselves; their pilgrimages, penances, and selftorturing discipline,-spring all from this root. I shall not speak of the innumerable evils that have attended these self-invented ways of mortification, and how they all of them have been turned into means, occasions, and advantages of sinning; nor of the horrible hypocrisy which evidently cleaves unto the most of their observers; nor of that superstition which gives life to them all, being a thing rivetted in the natures of some and their constitutions, fixed on others by inveterate prejudices, and the same by others taken up for secular advantages. But I will suppose the best that can be made of it, and it will be found to be a self-invented design of men ignorant of the righteousness of God, to give a check to this power of indwelling sin whereof we speak. And it is almost incredible what fearful self-macerations and horrible sufferings this design hath carried men out unto; and, undoubtedly, their blind zeal and superstition will rise in judgment and condemn the horrible sloth and negligence of the most of them to whom the Lord hath granted the saving light of the gospel. But what is the end of these things? The apostle, in brief, gives us an account, Rom. ix. 31, 32. They attain not the righteousness aimed at; they come not up unto a conformity to the law: sin is not mortified, no, nor the power of it weakened; but what it loses in sensual, in carnal pleasures, it takes up with great advantage in blindness, darkness, superstition, self-righteousness, and soul-pride, contempt of the gospel and the righteousness of it, and reigns no less than in the most profligate sinners in the world.

2. The strength, efficacy, and power of this law of sin may be farther evidenced from its life and in-being in the soul, notwithstanding the wound that is given unto it in the first conversion of the soul to God; and in the continual opposition that is made unto

VOL. VI.

21

it by grace.

vour.

But this is the subject and design of another endea

It may now be expected that we should here add the especial uses of all this discovery that hath been made of the power, deceit, prevalency, and success of this great adversary of our souls. But as for what concerns that humility, self-abasement, watchfulness, diligence, and application unto the Lord Christ for relief, which will become those who find in themselves, by experience, the power of this law of sin, [these] have been occasionally mentioned and inculcated through the whole preceding discourse; so, for what concerns the actual mortification of it, I shall only recommend unto the reader, for his direction, another small treatise, written long since, unto that purpose, which I suppose he may do well to consider together with this, if he find these things to be his concernment.

"To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever.

Amen."

A

PRACTICAL EXPOSITION UPON PSALM CXXX.;

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."-Jons v. 33.

Octob. 12,

1668.

Imprimatur,

ROB. GROVE, R. P. Humph.

Dom. Episc. Lond. à Sac
Dom.

PREFATORY NOTE.

6

THE circumstances in which this Exposition of Psalm cxxx. 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 Psalm cxxx. 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 occur red 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 endeavour 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 endeavour 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