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

A53721:817

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:814–829 of 1,036

:814p. 328–329¶5

5. Learn to distinguish the Effect of natural distempers from spiritual distresses. Some have sad, dark and tenacious thoughts ⟨p. 329⟩fixed on their minds from their natural distempers. These will not be cured by Reasonings, nor utterly quelled by faith. Our design must be to abate their Efficacy and Consequents, by considering their Occasions. And if men cannot do this in themselves, it is highly incumbent on those who make Application of relief unto them, to be careful to discern what is from such principles, whereof they are not to expect a speedy Cure. And,

5. Learn to distinguish the Effect of natural distempers from spiritual distresses. Some have sad, dark and tenacious thoughts ⟨p. 329⟩fixed on their minds from their natural distempers. These will not be cured by Reasonings, nor utterly quelled by faith. Our design must be to abate their Efficacy and Consequents, by considering their Occasions. And if men cannot do this in themselves, it is highly incumbent on those who make Application of relief unto them, to be carefull to discern what is from such principles, whereof they are not to expect a speedy Cure. And,

:815p. 329¶6

6. Take heed in times of peace and ease, that you lay not up, by your negligence or careless walking, sad provision for a day of darkness, a time of Afflictions. It is sin that embitters troubles; the sins of peace are revived in the time of distress. Fear of future Affliction, of impendent troubles, should make us careful not to bring that into them which will make them bitter and sorrowful.

6. Take heed in times of peace and ease, that you lay not up, by your negligence or careless walking, sad provision for a day of darkness, a time of Afflictions. It is sin that imbitters troubles; the sins of peace are revived in the time of distress. Fear of future Affliction, of impendent troubles, should make us carefull not to bring that into them which will make them bitter and sorrowfull.

[ Earlier passages Later passages ]

Position

Cited: :817
On this page: :814–829
Section: :795–817
Whole work: 1,036 passages

Cite

John Owen, A practical exposition on the 130th Psalm (London, 1669), verse 4, §8, pp. 329–330. EEBO-TCP A53721.

Or select words in any passage to make an image of them.

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

•

:816p. 329¶7

7. Labour to grow better under all your Afflictions, lest your Afflictions grow worse; lest God mingle them with more darkness, bitterness and terror. As Joab said unto David, if he ceased not his scandalous Lamentation on the death of Absalom, all the people would leave him, and he then should find himself in a far worse condition than that which he bemoaned, or any thing that befell him from his youth. The same may be said unto persons under their Afflictions. If they are not managed and improved in a due manner, that which is worse may, nay, in all probability will befall them. Wherever God takes this way, and engageth in afflicting, he doth commonly pursue his work until he hath prevailed, and his design towards the afflicted party be accomplished. He will not cease to thresh and break the bread-corn until it be meet for his use. Lay down then the weapons of thy warfare against him; give up your selves to his Will; let go every thing about which he contends with you; follow after that which he calls you unto, and you will find light arising unto you in the midst of darkness. Hath he a cup of Affliction in one hand, lift up your eyes and you will see a cup of Consolation in another. And if all Stars withdraw their light, whilst you are in the way of God, assure your selves that the Sun is ready to rise.

7. Labour to grow better under all your Afflictions, lest your Afflictions grow worse; lest God mingle them with more darkness, bitterness and terrour. As Joab said unto David, if he ceased not his scandalous Lamentation on the death of Absolom, all the people would leave him, and he then should find himself in a far worse condition than that which he bemoaned, or any thing that befell him from his youth. The same may be said unto persons under their Afflictions. If they are not managed and improved in a due manner, that which is worse may, nay, in all probability will befall them. Whereever God takes this way, and engageth in afflicting, he doth commonly pursue his work until he hath prevailed, and his design towards the afflicted party be accomplished. He will not cease to thresh and break the bread-corn until it be meet for his use. Lay down then the weapons of thy warfare against him; give up your selves to his Will; let go every thing about which he contends with you; follow after that which he calls you unto, and you will find light arising unto you in the midst of darkness. Hath he a cup of Affliction in one hand, lift up your eyes and you will see a cup of Consolation in another. And if all Stars withdraw their light, whilst you are in the way of God, assure your selves that the Sun is ready to rise.

:820p. 330–331

¹First, As to the State, say some, unless a man be Regenerate, and born again, he is not, he cannot be made partaker of Mercy and Pardon. Now all things here are in the dark unto us. For first, we know not well what this Regeneration is, and it is variously disputed amongst men. Some would place it only in the outward signs of our Initiation unto Christ, and some otherwise express it. Again, it is uncertain, whether thou that are Regenerate do or may know that they are so; or whether this may be in any measure known unto others with whom they may treat about it. And if it may not be known we must be ⟨p. 331⟩uncertain in this also. And then it may be for their parts, they neither know the time when, nor the manner how any such work was wrought in them; and yet without this, seeing it is wrought by means, and springs from certain causes, they can have no establishment in a not-failing persuasion of their Acceptance with God, by the pardon of their sins in the blood of Christ. This is the Head and sum of most of the Objections which perplexed souls do manage against themselves as to their state and condition. Hence indeed they draw forth reasonings with great variety according as they are suggested by their particular occasions and temptations. And many proofs taken from their sins, miscarriages and fears, do they enforce their Objections withal. My purpose is to lay down some General Rules and Principles, which may be applied unto particular occasions and emergencies. And this shall be done in answer to the several parts of the General Objection mentioned before. I say then,

¹First, As to the State, say some, unless a man be Regenerate, and born again, he is not, he cannot be made partaker of Mercy and Pardon. Now all things here are in the dark unto us. For first, we know not well what this Regeneration is, and it is variously disputed amongst men. Some would place it only in the outward signs of our Initiation unto Christ, and some otherwise express it. Again, it is uncertain, whether thou that are Regenerate do or may know that they are so; or whether this may be in any measure known unto others with whom they may treat about it. And if it may not be known we must be ⟨p. 331⟩uncertain in this also. And then it may be for their parts, they neither know the time when, nor the manner how any such work was wrought in them; and yet without this, seeing it is wrought by means, and springs from certain causes, they can have no establishment in a not-failing perswasion of their Acceptance with God, by the pardon of their sins in the blood of Christ. This is the Head and summ of most of the Objections which perplexed souls do manage against themselves as to their state and condition. Hence indeed they draw forth reasonings with great variety according as they are suggested by their particular occasions and temptations. And many proofs taken from their sins, miscarriages and fears, do they enforce their Objections withall. My purpose is to lay down some General Rules and Principles, which may be applied unto particular occasions and emergencies. And this shall be done in answer to the several parts of the General Objection mentioned before. I say then,

1Objections against Believing, from the State of the Soul.

:821p. 331

¹First, It is most certain that there are two Estates and Conditions that divide all mankind; and every one that lives in the world, doth completely and absolutely belong unto one of them. These are the state of Nature, and the state of Grace, of Sin, and of Righteousness by Christ; every man in the world belongs unto one of these states or condition. This the Scripture so abounds in, that it seems to be the first principal thing that we are taught in it. It is as clear that there are two different states in this world, as that there are so in that to come. Yea, all our Faith and our Obedience depend on this Truth. And not only so, but the Covenant of God, the Mediation of Christ, and all the Promises and Threats of the Law and Gospel are built on this supposition. And this lays naked unto a spiritual eye that abounding Atheism that is in the world. Men are not only like Nicodemus, ignorant of these things, and wonder how they can be, but they scorn them, despise them, scoff at them. To make mention of being regenerate is exposed to reproach in the world. But whether men will or no, unto one of these conditions they must belong.

¹First, It is most certain that there are two Estates and Conditions that divide all mankind; and every one that lives in the world, doth compleatly and absolutely belong unto one of them. These are the state of Nature, and the state of Grace, of Sin, and of Righteousness by Christ; every man in the world belongs unto one of these states or condition. This the Scripture so abounds in, that it seems to be the first principal thing that we are taught in it. It is as clear that there are two different states in this world, as that there are so in that to come. Yea, all our Faith and our Obedience depend on this Truth. And not only so, but the Covenant of God, the Mediation of Christ, and all the Promises and Threats of the Law and Gospel are built on this supposition. And this lays naked unto a spiritual eye that abounding Atheism that is in the world. Men are not only like Nicodemus, ignorant of these things, and wonder how they can be, but they scorn them, despise them, scoff at them. To make mention of being regenerate is exposed to reproach in the world. But whether men will or no, unto one of these conditions they must belong.

1Two different estates whereunto all men belong.

:823p. 332¶1

¹1. The Grace of Regeneration proceedeth from an especial spring and fountain, which emptieth much of its living waters into it, no one drop whereof falls on them that are not Regenerate. This is Electing Love; it is given out in the pursuit of the Decree of Election; God hath chosen us that we should be holy, Ephes. 1. 4. Our Holiness, whose only spring is our Regeneration, is an effect of our Election; That which God works in our souls, in the pursuit of his eternal purpose of Love and good will towards us. So again, saith the Apostle, 2 Thes. 2. 13. God hath from the beginning chosen you to salvation through the sanctification of the Spirit. God having designed us unto salvation as the End, hath also appointed the sanctification of the Spirit to be the Means to bring us orderly unto the attainment of that End. But the best of common Grace or Gifts that may be in men Unregenerate, are but products of the Providence of God, ordering all things in general unto his own Glory, and the good of them that shall be heirs of salvation. They are not fruits of Electing Eternal Love, nor designed means for the infallible attaining of Eternal Salvation.

¹1. The Grace of Regeneration proceedeth from an especial spring and fountain, which emptieth much of its living waters into it, no one drop whereof falls on them that are not Regenerate. This is Electing Love; it is given out in the pursuit of the Decree of Election; God hath chosen us that we should be holy, Ephes. 1. 4. Our Holiness, whose only spring is our Regeneration, is an effect of our Election; That which God works in our souls, in the pursuit of his eternal purpose of Love and good will towards us. So again, saith the Apostle, 2 Thes. 2. 13. God hath from the beginning chosen you to salvation through the sanctification of the Spirit. God having designed us unto salvation as the End, hath also appointed the sanctification of the Spirit to be the Means to bring us orderly unto the attainment of that End. But the best of common Grace or Gifts that may be in men Unregenerate, are but products of the Providence of God, ordering all things in general unto his own Glory, and the good of them that shall be heirs of salvation. They are not fruits of Electing Eternal Love, nor designed means for the insiallible attaining of Eternal Salvation.

1Saving Grace specifically distinct from common Grace.

:824p. 332–333

Secondly, The Graces of those that are Regenerate have a manifold Respect or Relation to the Lord Christ that the common Graces of others have not. I shall name one or two of these Respects: First, They have an especial moral Relation to the Mediatory Acts of Christ in his Oblation and Intercession. Especial Grace is an especial part of the purchase of Christ by ⟨p. 333⟩his death and blood-shedding. He made a double purchase of his Elect; of their persons to be his; of especial Grace to be theirs. He gave himself for his Church, that he might sanctify and cleanse it with the washing of water by the Word, that he might present it unto himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish, Ephes. 5. 26, 27. The design of Christ in giving himself for his Church, was to procure for it that Especial Grace, whereby through the use of Means, it might be regenerate, sanctified and purified. So Titus 2. 14. He gave himself that he might redeem us from all iniquity, and purify unto himself a peculiar people zealous of good works. Real purification in Grace and Holiness hath this Especial Relation unto the Death of Christ, that he designed therein to procure it for them for whom he dyed. And in the pursuit of his Purchase or Acquisition of it, his purpose was really to bestow it upon them, or effectually to work it in them. Moreover, it hath an Especial Relation unto his Intercession; and that in a distinguishing manner from any other Gifts or common Graces that other men may receive. Giving us the Rule and Pattern of his intercession, Joh. 17. He tells us, that he so prays not for the world, but for his Elect; those which the Father had given him, because they were his, v. 9. And what is it that he prays for them, in distinction from all other men whatever? Amongst others, this is one principal thing that he insists on, v. 17. Sanctify them through thy Truth. Their Sanctification and Holiness is granted upon that Prayer and Intercession of Christ, which is peculiar unto them with an exclusion of all others, I pray for them, I pray not for the world. Now the common Grace of unregenerate persons, whereby they are distinguished from other men, whatever it be, it hath not this Especial Relation to the Oblation and Intercession of Christ. Common Grace is not the procurement of Especial Intercession.

Secondly, The Graces of those that are Regenerate have a manifold Respect or Relation to the Lord Christ that the common Graces of others have not. I shall name one or two of these Respects: First, They have an especial moral Relation to the Mediatory Acts of Christ in his Oblation and Intercession. Especial Grace is an especial part of the purchase of Christ by ⟨p. 333⟩his death and blood-shedding. He made a double purchase of his Elect; of their persons to be his; of especial Grace to be theirs. He gave himself for his Church, that he might sanctifie and cleanse it with the washing of water by the Word, that he might present it unto himself a glorious Church, not having spot or wrinckle, or any such thing, but that it should be holy and without blemish, Ephes. 5. 26, 27. The design of Christ in giving himself for his Church, was to procure for it that Especial Grace, whereby through the use of Means, it might be regenerate, sanctified and purified. So Titus 2. 14. He gave himself that he might redeem us from all iniquity, and purifie unto himself a peculiar people zealous of good works. Real purification in Grace and Holiness hath this Especial Relation unto the Death of Christ, that he designed therein to procure it for them for whom he dyed. And in the pursuit of his Purchase or Acquisition of it, his purpose was really to bestow it upon them, or effectually to work it in them. Moreover, it hath an Especial Relation unto his Intercession; and that in a distinguishing manner from any other Gifts or common Graces that other men may receive. Giving us the Rule and Pattern of his intercession, Joh. 17. He tells us, that he so prayes not for the world, but for his Elect; those which the Father had given him, because they were his, v. 9. And what is it that he prayes for them, in distinction from all other men whatever? Amongst others, this is one principal thing that he insists on, v. 17. Sanctifie them through thy Truth. Their Sanctification and Holiness is granted upon that Prayer and Intercession of Christ, which is peculiar unto them with an exclusion of all others, I pray for them, I pray not for the world. Now the common Grace of unregenerate persons, whereby they are distinguished from other men, whatever it be, it hath not this Especial Relation to the Oblation and Intercession of Christ. Common Grace is not the procurement of Especial Intercession.

:825p. 333–334

Secondly, They have a Real Relation unto Christ as he is the living Quickening-Head of the Church; for he is so, even the living spiritual fountain of the spiritual life of it, and of all vital Acts whatever. Christ is our life, and our life is hid with him in God, Col. 3. 2, 3. That Eternal Life which consists in the ⟨p. 334⟩Knowledge of the Father and the Son, Joh. 17. 3. is in him as the cause, head, spring and fountain of it. In him it is in its fullness, and from thence it is derived unto all that believe, who receive from his fullness Grace for Grace, Joh. 1. 16. All ••ue saving sanctifying Grace, all spiritual life, and every thing that belongs thereunto is derived directly from Christ as the living Head of his Church, and fountain of all spiritual life unto them. This the Apostle expresseth, Ephes. 4. 15, 16. Speaking the truth in love, grow up into him in all things, which is the Head even Christ; from whom the whole body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of it self in love. To the same purpose he again expresseth the same matter, Col. 2. 19. All Grace in the whole body comes from the Head Christ Jesus; and there is no growth or furtherance of it, but by his Effectual working in every part to bring it unto the measure designed unto it. Nothing then, no not the least of this Grace can be obtained but by virtue of our Union unto Christ as our head, because it consists in a vital effectual influence from him, and his fullness. And this kind of Relation unto Christ, all Grace that is, or may be in unregenerate men, is incapable of.

Secondly, They have a Real Relation unto Christ as he is the living Quickning-Head of the Church; for he is so, even the living spiritual fountain of the spiritual life of it, and of all vital Acts whatever. Christ is our life, and our life is hid with him in God, Col. 3. 2, 3. That Eternal Life which consists in the ⟨p. 334⟩Knowledge of the Father and the Son, Joh. 17. 3. is in him as the cause, head, spring and fountain of it. In him it is in its fulness, and from thence it is derived unto all that believe, who receive from his fulness Grace for Grace, Joh. 1. 16. All ••ue saving sanctifying Grace, all spiritual life, and every thing that belongs thereunto is derived directly from Christ as the living Head of his Church, and fountain of all spiritual life unto them. This the Apostle expresseth, Ephes. 4. 15, 16. Speaking the truth in love, grow up into him in all things, which is the Head even Christ; from whom the whole body fitly joyned together, and compacted by that which every joynt supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of it self in love. To the same purpose he again expresseth the same matter, Col. 2. 19. All Grace in the whole body comes from the Head Christ Jesus; and there is no growth or furtherance of it, but by his Effectual working in every part to bring it unto the measure designed unto it. Nothing then, no not the least of this Grace can be obtained but by virtue of our Union unto Christ as our head, because it consists in a vital effectual influence from him, and his fulness. And this kind of Relation unto Christ, all Grace that is, or may be in unregenerate men, is incapable of.

:827p. 334–335

Fourthly, the least spark of saving Regenerating Grace is wrought in the soul by the Holy Ghost, as given unto men to dwell in them, and to abide with them. He is the water given by Jesus Christ unto Believers, which is in them a well of water ⟨p. 335⟩springing up to everlasting life, John 4. 14. First they receive the water, the spring it self that is the Holy Spirit; and from thence living waters do arise up in them; they are wrought, effected, produced by the Spirit, which is given unto them. Now although the common Gifts and Graces of men Unregenerate are effects of the power of the Holy Ghost wrought in them, and bestowed on them, as are all other works of Gods Providence; yet it doth not work in them, as received by them, to dwell in them, and abide with them as a Never-failing spring of spiritual life. For so our Saviour says expressly, that the World, or Unbelievers do not know the Spirit, nor can receive him, or have him abiding in them. All which, in a contradistinction unto all Unregenerate persons, are affirmed of all them that do believe.

Fourthly, the least spark of saving Regenerating Grace is wrought in the soul by the Holy Ghost, as given unto men to dwell in them, and to abide with them. He is the water given by Jesus Christ unto Believers, which is in them a well of water ⟨p. 335⟩springing up to everlasting life, John 4. 14. First they receive the water, the spring it self that is the Holy Spirit; and from thence living waters do arise up in them; they are wrought, effected, produced by the Spirit, which is given unto them. Now although the common Gifts and Graces of men Unregenerate are effects of the power of the Holy Ghost wrought in them, and bestowed on them, as are all other works of Gods Providence; yet it doth not work in them, as received by them, to dwell in them, and abide with them as a Never-failing spring of spiritual life. For so our Saviour sayes expresly, that the World, or Unbelievers do not know the Spirit, nor can receive him, or have him abiding in them. All which, in a contradistinction unto all Unregenerate persons, are affirmed of all them that do believe.