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

A53721:832

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:829–844 of 1,036

:829p. 336

¹Thirdly, This is laid down in the Enquiry, whether this State may be known unto him, who is really partaker of it, or translated into it, or unto others that may be concerned therein; to which I say, the difference that is between these two States, and the constitutive causes of them, as it is real, so it is discernible; It may be known by themselves who are in those states, and others. It may be known who are born of God, and who are yet Children of the Devil; who are quickened by Christ, and who are yet dead in Trespasses and Sin: But here also Observe,

¹Thirdly, This is laid down in the Enquiry, whether this State may be known unto him, who is really partaker of it, or translated into it, or unto others that may be concerned therein; to which I say, the difference that is between these two States, and the constitutive causes of them, as it is real, so it is discernable; It may be known by themselves who are in those states, and others. It may be known who are born of God, and who are yet Children of the Devil; who are quickned by Christ, and who are yet dead in Trespasses and Sin: But here also Observe,

1Difference between the State of Grace and Nature discernible.Difference between the State of Grace and Nature discernable.

:830p. 336¶1

1. That, I do not say, This is always known to the persons themselves concerned in this distribution. Many cry peace, peace when sudden destruction is at hand. These either think themselves regenerate when they are not, or else wilfully despise the consideration of what is required in them, that they may have peace, and so delude their own souls unto their ruin. And many that are truly born of God, yet know it not. They may for a season walk in darkness and have no light; Nor

1. That, I do not say, This is alwayes known to the persons themselves concerned in this distribution. Many cry peace, peace when suddain destruction is at hand. These either think themselves regenerate when they are not, or else wilfully despise the consideration of what is required in them, that they may have peace, and so delude their own souls unto their ruine. And many that are truly born of God, yet know it not. They may for a season walk in darkness and have no light; Nor

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John Owen, A practical exposition on the 130th Psalm (London, 1669), verse 4, §3, p. 337. 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.

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:831p. 336–337¶2

2. That this is always known to others. It is not known unto Unregenerate men in respect of them that are so. For they know not really and substantially what it is to be so. Natural men perceive not the things of God; that is, spiritually, in their own light and nature, 2 Cor. 2. And as they cannot aright discern the things which put men into that condition, (for they are foolishness unto them,) so they cannot Judge aright of their persons in whom they are. And if they do at any time Judge aright nationally concerning any things or Persons, Yet they do not Judge so upon right grounds, nor with any Evidence in or unto themselves of what they do Judge. Wherefore Generally they Judge amiss of such persons; And because they make profession of somewhat which they find not in themselves, they Judge them Hypocrites, and false pretenders unto what is not. For those things which evince their Union with Christ, and which evidence their being born of God, they savour them not, nor can receive them. Nor is this always known unto, or discerned by them that are Regenerate. They may sometime with Peter think a Simon Magus to be a true believer; or with Eli an Hannah to be a daughter of Belial. Many Hypocrites ⟨p. 337⟩are so set forth with gifts, common Graces, Light and profession that they pass amongst all believers for such as are born of God. And many poor Saints may be so disguised under Darkness, Temptation, Sin, as to be looked on as strangers from that family whereunto indeed they do belong. The Judgement of man may fail, but the Judgement of God is according unto Righteousness; wherefore,

2. That this is alwayes known to others. It is not known unto Unregenerate men in respect of them that are so. For they know not really and substantially what it is to be so. Natural men perceive not the things of God; that is, spiritually, in their own light and nature, 2 Cor. 2. And as they cannot aright discern the things which put men into that condition, (for they are foolishness unto them,) so they cannot Judge aright of their persons in whom they are. And if they do at any time Judge aright nationally concerning any things or Persons, Yet they do not Judge so upon right grounds, nor with any Evidence in or unto themselves of what they do Judge. Wherefore Generally they Judge amiss of such persons; And because they make profession of somewhat which they find not in themselves, they Judge them Hypocrites, and false pretenders unto what is not. For those things which evince their Union with Christ, and which evidence their being born of God, they savour them not, nor can receive them. Nor is this alwayes known unto, or discerned by them that are Regenerate. They may sometime with Peter think a Symon Magus to be a true believer; or with Eli an Hannah to be a daughter of Belial. Many Hypocrites ⟨p. 337⟩are so set forth with gifts, common Graces, Light and profession that they pass amongst all believers for such as are born of God. And many poor Saints may be so disguised under Darkness, Temptation, Sin, as to be looked on as strangers from that family whereunto indeed they do belong. The Judgement of man may fail, but the Judgement of God is according unto Righteousness; wherefore,

:833p. 337–338¶1

1. There are many duties incumbent on us to be performed with and towards Professors; which without admitting a Judgement to be made of their State and Condition cannot be performed in faith. And in reference unto these duties alone it is that we are called to Judge the State of others. For we are not giving Countenance unto a rash uncharitable censuring of mens spiritual conditions, nor unto any Judging of any men, any other than what our own duty towards them, doth indispensably require. Thus if we are to lay down our lives for the Brethren, it is very meet we should so far know them, so to be, as that we may hazard our lives in faith when we are called thereunto. We are also to Join with them in those Ordinances wherein we make a Solemn profession that we are members of the same body with them, that we have the same head, the same Spirit, faith and love: We must love them because they are begotten of God, Children of our heavenly Father; and therefore must on some good ground believe them ⟨p. 338⟩so to be. In a word, the due performance of all principal mutual Gospel Duties, to the Glory of God and our own Edification, depends on this supposition, that we may have such a satisfying persuasion concerning the spiritual condition of others as that from thence we may take our aim, in what we do.

1. There are many duties incumbent on us to be performed with and towards Professors; which without admitting a Judgement to be made of their State and Condition cannot be performed in faith. And in reference unto these duties alone it is that we are called to Judge the State of others. For we are not giving Countenance unto a rash uncharitable censuring of mens spiritual conditions, nor unto any Judging of any men, any other than what our own duty towards them, doth indispensably require. Thus if we are to lay down our lives for the Brethren, it is very meet we should so far know them, so to be, as that we may hazard our lives in faith when we are called thereunto. We are also to Joyn with them in those Ordinances wherein we make a Solemn profession that we are members of the same body with them, that we have the same head, the same Spirit, faith and love: We must love them because they are begotten of God, Children of our heavenly Father; and therefore must on some good ground believe them ⟨p. 338⟩so to be. In a word, the due performance of all principal mutual Gospel Duties, to the Glory of God and our own Edification, depends on this supposition, that we may have such a satisfying perswasion concerning the spiritual condition of others as that from thence we may take our ayme, in what we do.

:834p. 338–339¶2

2. For the grounds hereof, I shall mention one only; which all others do lean upon. This is pressed, 1 Cor. 12. 12, 13. As the body is one, and hath many members, and all the members of that one body being many, are one body, so is Christ. For by one Spirit we are all Baptized into one body, whether we be Jews or Gentiles, whether we be bond or free, and have been all made to drink into one Spirit. They are all united unto, and hold of one head. For as are the members of the body natural under one head, So is Christ mystical, that is, all believers under Christ their head. And this Union they have by the inhabitation of the same quickening Spirit, which is in Christ their head, and by him they are brought all into the same spiritual state and frame; they are made to drink into one and the same Spirit; for this same Spirit produceth the same Effects in them all, the same in kind though differing in degrees, as the Apostle fully declares, Ephes. 4. 3, 4, 5, 6. And this Spirit is in them, and not in the world, John 16. And as this gives them a naturalness in their duties one towards another; or in mutual caring for, rejoicing and sorrowing with one another, as members one of another, 1 Cor. 12. 25, 26. So it reveals and discovers them to each other, so far as is necessary for the performance of the Duties mentioned, in such a manner as becomes members of the same body. There is on this account a spiritually natural Answering of one to another, as face answereth face in the Water. They can see and discern that in others whereof they have Experience in themselves; they can taste and relish that in others, which they feed upon in themselves, and wherein the lives of their souls do consist? the same spirit of life being in them, they have the same spiritual taste and Savour. And unless their palates are distempered by Temptations or false opinions, or prejudices, they can in their Communion, taste of that Spirit in each other, which they are all made to drink into. This gives them the same likeness and ⟨p. 339⟩Image in the Inward man, the same heavenly light in their minds, the same affections; and being thus prepared and enabled to Judge and discern of the State of each other, in reference unto their mutual duties, they have moreover the true Rule of the Word to Judge of all Spirits and Spiritual effects by.

2. For the grounds hereof, I shall mention one only; which all others do lean upon. This is pressed, 1 Cor. 12. 12, 13. As the body is one, and hath many members, and all the members of that one body being many, are one body, so is Christ. For by one Spirit we are all Baptized into one body, whether we be Jews or Gentiles, whether we be bond or free, and have been all made to drink into one Spirit. They are all united unto, and hold of one head. For as are the members of the body natural under one head, So is Christ mystical, that is, all believers under Christ their head. And this Union they have by the inhabitation of the same quickning Spirit, which is in Christ their head, and by him they are brought all into the same spiritual state and frame; they are made to drink into one and the same Spirit; for this same Spirit produceth the same Effects in them all, the same in kind though differing in degrees, as the Apostle fully declares, Ephes. 4. 3, 4, 5, 6. And this Spirit is in them, and not in the world, John 16. And as this gives them a naturalness in their duties one towards another; or in mutual caring for, rejoycing and sorrowing with one another, as members one of another, 1 Cor. 12. 25, 26. So it reveals and discovers them to each other, so far as is necessary for the performance of the Duties mentioned, in such a manner as becomes members of the same body. There is on this account a spiritually natural Answering of one to another, as face answereth face in the Water. They can see and discern that in others whereof they have Experience in themselves; they can tast and relish that in others, which they feed upon in themselves, and wherein the lives of their souls do consist? the same spirit of life being in them, they have the same spiritual tast and Savour. And unless their pallats are distempered by Temptations or false opinions, or prejudices, they can in their Communion, tast of that Spirit in each other, which they are all made to drink into. This gives them the same likeness and ⟨p. 339⟩Image in the Inward man, the same heavenly light in their minds, the same affections; and being thus prepared and enabled to Judge and discern of the State of each other, in reference unto their mutual duties, they have moreover the true Rule of the Word to Judge of all Spirits and Spiritual effects by.

:836p. 339¶1

1. That we would not Judge the State and Condition of any men in the world, no further than we are called thereunto in a way of Duty; and we are so called only with reference unto the Duties that we are to perform towards them. What have we to do to Judge them that are without, that is any one that we have not a call to consider in reference unto our own Duty. Herein that great Rule takes place; Judge not, that ye be not Judged. Let us leave all men, the worst of men, unless where evident duty requires other actings, to the Judgement seat of God. They are the Servants of another, and they stand or fall unto their own Master. There have been great miscarriages amongst us in this matter, some have been ready to condemn all that go not along with them in every principle, yea opinion or practice. And every day slight occasions and provocations, are made the grounds and reasons of severe censures. But nothing is more contrary to the conduct of the meek and holy Spirit of Christ. This is our Rule; are we called to Act towards any as Saints, as living Members of the body of Christ, and that in such Duties as we cannot perform in faith, unless we are persuaded that so they are, then are we on the grounds, and by the ways before mentioned, to satisfy our selves in one another.

1. That we would not Judge the State and Condition of any men in the world, no further than we are called thereunto in a way of Duty; and we are so called only with reference unto the Duties that we are to perform towards them. What have we to do to Judge them that are without, that is any one that we have not a call to consider in reference unto our own Duty. Herein that great Rule takes place; Judge not, that ye be not Judged. Let us leave all men, the worst of men, unless where evident duty requires other actings, to the Judgement seat of God. They are the Servants of another, and they stand or fall unto their own Master. There have been great miscarriages amongst us in this matter, some have been ready to condemn all that go not along with them in every principle, yea opinion or practice. And every day slight occasions and provocations, are made the grounds and reasons of severe censures. But nothing is more contrary to the conduct of the meek and holy Spirit of Christ. This is our Rule; are we called to Act towards any as Saints, as living Members of the body of Christ, and that in such Duties as we cannot perform in faith, unless we are perswaded that so they are, then are we on the grounds, and by the wayes before mentioned, to satisfie our selves in one another.

:837p. 339–340¶2

2. Do we endeavour mutually to discern the condition of one another, in reference unto such Ends; Let us be sure to look unto, and pursue those ends when we have attained our Satisfaction. What these ends are hath been showed. It is that we may love them without dissimulation, as members of the same mystical body with us; that we may naturally take care of them, and for them; that we may delight sincerely in them; that we may minister unto their wants, Temporal and Spiritual; ⟨p. 340⟩that we may watch over them with pity and compassion. These and the like are the only ends for which we are at any time called to the consideration of the spiritual condition of one another, if these be neglected the other is useless. And here lies a great aggravation of that neglect, in that such a way is made for the avoidance of it. Here lies the life or death of all Church Society. All Church Society and Relation is built on this supposition, that the members of it are all Regenerate; some lay this foundation in Baptism only, professing that all that are baptized are Regenerate. Others require a farther Satisfaction in the real work it self. But all build on the same foundation; that all Church members are to be Regenerate. And to what end is this? Namely that they may all mutually perform those duties one towards another, which are incumbent mutually on Regenerate persons. If these are omitted, there is an End of all profitable use of Church Society. Churches without this are but mere husks and shells of Churches, Carcasses without souls. For as there is no real Union unto Christ without faith, so there is no real Union among the members of any Church without Love, and that acting its self in all the Duties mentioned. Let not this Ordinance be in vain.

2. Do we endeavour mutually to discern the condition of one another, in reference unto such Ends; Let us be sure to look unto, and pursue those ends when we have attained our Satisfaction. What these ends are hath been shewed. It is that we may love them without dissimulation, as members of the same mystical body with us; that we may naturally take care of them, and for them; that we may delight sincerely in them; that we may minister unto their wants, Temporal and Spiritual; ⟨p. 340⟩that we may watch over them with pitty and compassion. These and the like are the only ends for which we are at any time called to the consideration of the spiritual condition of one another, if these be neglected the other is useless. And here lyes a great aggravation of that neglect, in that such a way is made for the avoidance of it. Here lyes the life or death of all Church Society. All Church Society and Relation is built on this supposition, that the members of it are all Regenerate; some lay this foundation in Baptism only, professing that all that are baptized are Regenerate. Others require a farther Satisfaction in the real work it self. But all build on the same foundation; that all Church members are to be Regenerate. And to what end is this? Namely that they may all mutually perform those duties one towards another, which are incumbent mutually on Regenerate persons. If these are omitted, there is an End of all profitable use of Church Society. Churches without this are but meer husks and shells of Churches, Carkasses without souls. For as there is no real Union unto Christ without faith, so there is no real Union among the members of any Church without Love, and that acting its self in all the Duties mentioned. Let not this Ordinance be in vain.

:842p. 341–342¶3

3. Again the main of our Spiritual watch, and diligence, consisteth in the cherishing, improving, and increasing of the Grace that we have received; the strengthening of the new Creature that is wrought in us; Herein consists principally the Life of faith, and the exercise of that Spiritual Wisdom which faith furnisheth the soul withal. Now how can any man apply himself hereunto, whilst he is altogether uncertain whether he hath received any principle of Living, Saving Grace, or no? whereas therefore God requires our utmost Diligence, Watchfulness, and Care in this matter, It is certain that he requires also of us, and grants unto us, that which is the foundation of all these duties which lies in an Acquaintance with that state and condition whereunto we do belong. In brief there is nothing, we have to do in reference unto Eternity, but one way or other, it hath a respect unto our light and convictions, as to our State and Condition in this World. And those who are negligent in the trial and Examination thereof, do leave all things between God and their souls at absolute ⟨p. 342⟩uncertainties, and dubious hazards; which is not to lead the Life of Faith.

3. Again the main of our Spiritual watch, and diligence, consisteth in the cherishing, improving, and increasing of the Grace that we have received; the strengthening of the new Creature that is wrought in us; Herein consists principally the Life of faith, and the exercise of that Spiritual Wisdom which faith furnisheth the soul withall. Now how can any man apply himself hereunto, whilest he is altogether uncertain whether he hath received any principle of Living, Saving Grace, or no? whereas therefore God requires our utmost Diligence, Watchfulness, and Care in this matter, It is certain that he requires also of us, and grants unto us, that which is the foundation of all these duties which lyes in an Acquaintance with that state and condition whereunto we do belong. In brief there is nothing, we have to do in reference unto Eternity, but one way or other, it hath a respect unto our light and convictions, as to our State and Condition in this World. And those who are negligent in the tryal and Examination thereof, do leave all things between God and their souls at absolute ⟨p. 342⟩uncertainties, and dubious hazards; which is not to lead the Life of Faith.