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

A53721:734

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:731–746 of 1,036

:731p. 269

This is the sum of what hath been spoken, the: obedience that you perform under your convictions is burdensome and unpleasant unto you; it is altogether unacceptable to God. You lose all you do, and all that you hope to do hereafter, if the foundation be not laid in the receiving of pardon in the blood of Christ. It is high time to cast down all that vain and Imaginary fabric which you have been erecting, and to go about the laying of a new Foundation, which you may safely and cheerfully build upon; a building that will abide for ever.

This is the summe of what hath been spoken, the: obedience that you perform under your convictions is burdensome and unpleasant unto you; it is altogether unacceptable to God. You lose all you do, and all that you hope to do hereafter, if the foundation be not layd in the receiving of pardon in the blood of Christ. It is high time to cast down all that vain and Imaginary fabrick which you have been erecting, and to go about the laying of a new Foundation, which you may safely and chearfully build upon; a building that will abide for ever.

:732p. 269

¹Again, It is such a way, so excellent, so precious, so near the heart of God, so relating to the blood of Christ, that the neglect of it will assuredly be sorely revenged of the Lord. Let not men think that they shall despise the Wisdom, and Love of the Father, the blood of the Son, and the Promises of the Gospel, at an easy rate. Let us in a very few words take a view of what the Holy Ghost speaks to this purpose. There are Three ways whereby the Vengeance due to the neglect of closing with forgiveness or Gospel Grace is expressed.

¹Again, It is such a way, so excellent, so pretious, so neer the heart of God, so relating to the blood of Christ, that the neglect of it will assuredly be sorely revenged of the Lord. Let not men think that they shall despise the Wisdom, and Love of the Father, the blood of the Son, and the Promises of the Gospel, at an easie rate. Let us in a very few words take a view of what the Holy Ghost speaks to this purpose. There are Three wayes whereby the Vengeance due to the neglect of closing with forgiveness or Gospel Grace is expressed.

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Cited: :734
On this page: :731–746
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, §2, p. 270. 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

•

:736p. 270–271

¹And these are the Enforcements of the Exhortation in hand, which I shall insist upon. On these foundations, on the consideration of these Principles, let us now a little confer together, with the words of Truth and Sobriety. I speak to such poor souls, as having deceived themselves, or neglected utterly their Eternal Condition, are not as yet really, and in Truth made partakers of this forgiveness. Your present state is sad, and deplorable. There is nothing but the woeful uncertainty of a dying life between you and Eternal ruin. That persuasion you have of forgiveness, is Good for nothing but to harden you, and destroy you. It is not the Forgiveness that is with God. Nor have you taken it up on Gospel grounds or Evidences. You have stolen painted beads, and take your selves to be lawful possessors of Pearls and Jewels. As you are then any way concerned in your own Eternal Condition, ⟨p. 271⟩which you are entering into, (and how soon you shall be engaged in it you know not) prevail with your selves to attend a little unto the Exhortation that lies before you; it is your own business that you are entreated to have regard unto.

¹And these are the Enforcements of the Exhortation in hand, which I shall insist upon. On these foundations, on the consideration of these Principles, let us now a little conferre together, with the words of Truth and Sobriety. I speak to such poor souls, as having deceived themselves, or neglected utterly their Eternal Condition, are not as yet really, and in Truth made partakers of this forgiveness. Your present state is sad, and deplorable. There is nothing but the wofull uncertainty of a dying life between you and Eternal ruine. That perswasion you have of forgiveness, is Good for nothing but to harden you, and destroy you. It is not the Forgiveness that is with God. Nor have you taken it up on Gospel grounds or Evidences. You have stollen painted beads, and take your selves to be lawfull possessors of Pearls and Jewels. As you are then any way concerned in your own Eternal Condition, ⟨p. 271⟩which you are entring into, (and how soon you shall be ingaged in it you know not) prevail with your selves to attend a little unto the Exhortation that lyes before you; it is your own business that you are entreated to have regard unto.

1Exhortation to Believing enforced.

:737p. 271¶1

1. Consider seriously what it is you bottom your hopes and expectation upon as to Eternity. Great men, and in other things wise, are here very apt to deceive themselves. They suppose they think and believe much otherwise, than indeed they think and believe, as their cry at the last day will manifest. Put your souls a little unto it. Do you at all seriously think of these things? Or are you so under the power of your Lusts, Ignorance, and Darkness, that you neglect and despise them? Or do you rise up and lye down, and perform some duties, or neglect them, with a great Coldness, Remissness, and Indifferency of Spirit, like Gallio not much caring for these things? Or do you relieve your selves with hopes of future amendment, purposing, that if you live, you will be other persons than you are, when such and such things are brought about and accomplished? Or do you not hope well in General upon the account of what you have done, and will do? If any of these express your condition, it is unspeakably miserable. You lye down, and rise up under the wrath of the Great God, who will prevail at last upon you, and there shall be none to deliver. If you shall say, Nay, This is not our state; we rely on Mercy and Forgiveness; then let me in the fear of the Great God entreat a few things, yet further of you.

1. Consider seriously what it is you bottom your hopes and expectation upon as to Eternity. Great men, and in other things wise, are here very apt to deceive themselves. They suppose they think and believe much otherwise, than indeed they think and believe, as their cry at the last day will manifest. Put your souls a little unto it. Do you at all seriously think of these things? Or are you so under the power of your Lusts, Ignorance, and Darkness, that you neglect and despise them? Or do you rise up and lye down, and perform some duties, or neglect them, with a great Coldness, Remisness, and Indifferency of Spirit, like Gallio not much caring for these things? Or do you relieve your selves with hopes of future amendment, purposing, that if you live, you will be other persons than you are, when such and such things are brought about and accomplished? Or do you not hope well in Generall upon the account of what you have done, and will doe? If any of these express your condition, it is unspeakably miserable. You lye down, and rise up under the wrath of the Great God, who will prevail at last upon you, and there shall be none to deliver. If you shall say, Nay, This is not our state; we rely on Mercy and Forgiveness; then let me in the fear of the Great God entreat a few things, yet further of you.

:741p. 272–273¶3

3. That you would consider seriously, whether it be not high time for you to look out for a way of deliverance, and escape, that you may save your selves from this evil World, and fly from the wrath to come. The Judge stands at the door. Before he deal with you as a Judge, he knocks with a tender of mercy. Who knows, but that this may be the last time of his dealing thus with you. Be you old or young, you have but your season, ⟨p. 273⟩but your day; it may perhaps be night with you, when it is day with the rest of the World. Your Sun may go down at Noon; And God may swear that you shall not enter into his Rest. If you are then resolved to continue in your present condition, I have no more to say unto you. I am pure from your blood, in that I have declared unto you the counsel of God in this thing, and so I must leave you to a naked Trial between the Great God and your Souls at the last day; poor Creatures, I even tremble to think, how he will tear you in pieces, when there shall be none to deliver. Me thinks I see your poor destitute forlorn souls, forsaken of lusts, sins, world, friends, Angels, Men, Trembling before the Throne of God, full of horror, and fearful expectation of the dreadful sentence. Oh that I could mourn over you, whilst you are joined to all the living; whilst there is yet hope, oh that in this your day, you knew the things of your peace.

3. That you would consider seriously, whether it be not high time for you to look out for a way of deliverance, and escape, that you may save your selves from this evil World, and fly from the wrath to come. The Judge stands at the door. Before he deal with you as a Judge, he knocks with a tender of mercy. Who knows, but that this may be the last time of his dealing thus with you. Be you old or young, you have but your season, ⟨p. 273⟩but your day; it may perhaps be night with you, when it is day with the rest of the World. Your Sun may go down at Noon; And God may swear that you shall not enter into his Rest. If you are then resolved to continue in your present condition, I have no more to say unto you. I am pure from your blood, in that I have declared unto you the counsel of God in this thing, and so I must leave you to a naked Tryal between the Great God and your Souls at the last day; poor Creatures, I even tremble to think, how he will tear you in pieces, when there shall be none to deliver. Me thinks I see your poor destitute forlorn souls, forsaken of lusts, sins, world, friends, Angels, Men, Trembling before the Throne of God, full of horror, and fearfull expectation of the dreadfull sentence. Oh that I could mourn over you, whilest you are joyned to all the living; whilest there is yet hope, oh that in this your day, you knew the things of your peace.

:746p. 274–275¶7

7. Labour to exercise your hearts greatly with thoughts of that abundant Grace that is manifested in this way of sinners coming unto God; as also of the Excellency of the Gospel wherein it is unfolded. Consider the Eternal Love of the Father, which is the Fountain and Spring of this whole dispensation; the inexpressible Love of the Son, in establishing and confirming it, in removing all hindrances and obstructions by his own blood, bringing forth unto beauty and Glory this Redemption or Forgiveness of sin, as the price of it. And let the Glory of the Gospel which alone makes this discovery of Forgiveness in God, dwell in your hearts. Let your minds be exercised about these things. You will find effects from them, above all that hath as yet been brought forth in your souls. What for the most part have you hitherto been conversant about? when you have risen above the turmoiling of lusts and corruptions in your hearts, the entanglements of your Callings, business, and affairs, what have you been able to raise your hearts unto? perplexing fears about your Condition, General hopes without savour or relish, yielding you no refreshment, Legal Commands, Bondage-duties, distracted Consciences, broken Purposes and Promises which you have been tossed up and down withal, without any certain rest. And what Effects have these thoughts produced? have they made you more holy, and more humble? have they given you delight in God, and strength unto new ⟨p. 275⟩obedience? Not at all. Where you were, there you still are without the least progress. But now bring your Souls unto these Springs; and try the Lord if from that day you be not blessed with spiritual stores.

7. Labour to exercise your hearts greatly with thoughts of that abundant Grace that is manifested in this way of sinners comeing unto God; as also of the Excellency of the Gospel wherein it is unfolded. Consider the Eternal Love of the Father, which is the Fountain and Spring of this whole dispensation; the inexpressible Love of the Son, in establishing and confirming it, in removing all hindrances and obstructions by his own blood, bringing forth unto beauty and Glory this Redemption or Forgiveness of sin, as the price of it. And let the Glory of the Gospel which alone makes this discovery of Forgiveness in God, dwell in your hearts. Let your minds be exercised about these things. You will find effects from them, above all that hath as yet been brought forth in your souls. What for the most part have you hitherto been conversant about? when you have risen above the turmoyling of lusts and corruptions in your hearts, the entanglements of your Callings, business, and affairs, what have you been able to raise your hearts unto? perplexing fears about your Condition, General hopes without savour or relish, yielding you no refreshment, Legal Commands, Bondage-duties, distracted Consciences, broken Purposes and Promises which you have been tossed up and down withall, without any certain rest. And what Effects have these thoughts produced? have they made you more holy, and more humble? have they given you delight in God, and strength unto new ⟨p. 275⟩obedience? Not at all. Where you were, there you still are without the least progress. But now bring your Souls unto these Springs; and try the Lord if from that day you be not blessed with spiritual stores.