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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:862–877 of 1,036

:862p. 351

First, This is the proper place to put in execution our seventh Rule, to take heed of heartless complaints, when vigorous actings of Grace are expected at our hands. If it be thus indeed, why lye you on your faces, why do you not rise, and put out your selves to the utmost, giving all diligence to add one Grace to another, until you find your selves in a better frame. Supposing then the putting of that Rule into practice, I add, that

First, This is the proper place to put in execution our seventh Rule, to take heed of heartless complaints, when vigorous actings of Grace are expected at our hands. If it be thus indeed, why lye you on your faces, why do you not rise, and put out your selves to the utmost, giving all diligence to add one Grace to another, untill you find your selves in a better frame. Supposing then the putting of that Rule into practice, I add, that

:863p. 351¶1

1. Known Holiness, is apt to degenerate into self righteousness. What God gives us on the account of Sanctification, we are ready enough to reckon on the score of Justification. It is a hard thing to feel Grace, and to believe as if there were none. We have so much of the Pharisee in us by nature, that it is sometimes well that our Good is hid from us. We are ready to take our Corn and Wine and bestow them on other Lovers. Were there not in our hearts a spiritually sensible principle of corruption; and in our duties a discernible mixture of self, it would be impossible we should walk so humbly, as is required of them who hold communion with God in a Covenant of Grace and pardoning mercy. It is a good life, which is attended with a faith of Righteousness, and a sense of corruption. Whilst I know Christs. Righteousness, I shall the less care to know my own Holiness. To be holy is necessary, to know it sometimes a Temptation.

1. Known Holiness, is apt to degenerate into self righteousness. What God gives us on the account of Sanctification, we are ready enough to reckon on the score of Justification. It is a hard thing to feel Grace, and to believe as if there were none. We have so much of the Pharisee in us by nature, that it is sometimes well that our Good is hid from us. We are ready to take our Corn and Wine and bestow them on other Lovers. Were there not in our hearts a spiritually sensible principle of corruption; and in our duties a discernable mixture of self, it would be impossible we should walk so humbly, as is required of them who hold communion with God in a Covenant of Grace and pardoning mercy. It is a good life, which is attended with a faith of Rightcousness, and a sense of corruption. Whilest I know Christs. Righteousness, I shall the less care to know my own Holiness. To be holy is necessary, to know it sometimes a Temptation.

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Cited: :865
On this page: :862–877
Section: :859–881
Whole work: 1,036 passages

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John Owen, A practical exposition on the 130th Psalm (London, 1669), verse 4, §3, pp. 351–352. 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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:865p. 351–352¶3

3. Oftentimes Holiness in the heart is more known by the Opposition that is made there to it, than by its own prevalent working; The Spirits Operation is known by the flesh's opposition. We find a mans strength by the burdens he carries, and not the pace that he goes. Oh, wretched man that I am who shall deliver me from the body of this death, is a better evidence of Grace and Holiness, than God I thank thee I am not as other men; a heart pressed, grieved, burdened, not by the guilt of sin only, which reflects with trouble on an awakened ⟨p. 352⟩conscience, but by the close adhering power of Indwelling sin, tempting, seducing, soliciting, hindering, captivating, conceiving, restlessly disquieting may, from thence have as clear an evidence of holiness, as from a delightful fruit-bearing. What is it that is troubled and grieved in thee; What is it, that seems to be almost killed, and destroyed; that cries out, complains, longs for deliverance? is it not, the new Creature? is it not the principle of spiritual life, whereof thou art partaker? I speak not of trouble and disquietments for sin committed, nor of fears and perturbations of mind, left sin should break forth to loss, shame, ruin, dishonour; nor of the contending of a convinced Conscience lest Damnation should ensue; but of the striving of the spirit against sin, out of a hatred and a loathing of it, upon all the mixed Considerations of Love, Grace, Mercy, Fear, the beauty of Holiness, Excellency of communion with God, that are proposed in the Gospel. If thou seemest to thy self to be only passive in these things, to do nothing, but to endure the Assaults of sin; Yet if thou art sensible, and standest under the stroke of it, as under the stroke of an Enemy, there is the root of the matter. And as it is thus, as to the substance and Being of Holiness, so it is also as to the degrees of it. Degrees of Holiness are to be measured more by Opposition, than self operation. He may have more Grace, than another; who brings not forth so much fruit as the other; because he hath more opposition, more Temptation, Isa. 41. 17. And sense of the want of all, is a great sign of somewhat in the soul.

3. Oftentimes Holiness in the heart is more known by the Opposition that is made there to it, than by its own prevalent working; The Spirits Operation is known by the flesh's opposition. We find a mans strength by the burdens he carryes, and not the pace that he goes. Oh, wretched man that I am who shall deliver me from the body of this death, is a better evidence of Grace and Holiness, than God I thank thee I am not as other men; a heart pressed, grieved, burdened, not by the guilt of sin only, which reflects with trouble on an awakened ⟨p. 352⟩conscience, but by the close adhering power of Indwelling sin, tempting, seducing, soliciting, hindring, captivating, conceiving, restlesly disquieting may, from thence have as clear an evidence of holiness, as from a delightful fruit-bearing. What is it that is troubled and grieved in thee; What is it, that seems to be almost killed, and destroyed; that crys out, complains, longs for deliverance? is it not, the new Creature? is it not the principle of spiritual life, whereof thou art partaker? I speak not of trouble and disquietments for sin committed, nor of fears and perturbations of mind, left sin should break forth to loss, shame, ruine, dishonour; nor of the contending of a convinced Conscience lest Damnation should ensue; but of the striving of the spirit against sin, out of a hatred and a loathing of it, upon all the mixt Considerations of Love, Grace, Mercy, Fear, the beauty of Holiness, Excellency of communion with God, that are proposed in the Gospel. If thou seemest to thy self to be only passive in these things, to do nothing, but to endure the Assaults of sin; Yet if thou art sensible, and standest under the stroke of it, as under the stroke of an Enemy, there is the root of the matter. And as it is thus, as to the substance and Being of Holiness, so it is also as to the degrees of it. Degrees of Holiness are to be measured more by Opposition, than self operation. He may have more Grace, than another; who brings not forth so much fruit as the other; because he hath more opposition, more Temptation, Isa. 41. 17. And sense of the want of all, is a great sign of somewhat in the soul.

:867p. 352–353

It is certain whilst we are in the flesh, our duties will taste of the vessel whence they proceed. Weakness, defilements, treachery, hypocrisy will attend them. To this purpose whatever some pretend to the contrary, is the Complaint of the Church, Isa. 64. 6. The Chaff oftentimes is so mixed with the Wheat that Corn can scarce be discerned. And this know, that the more spiritual any man is, the more be sees of his unspiritualness in his spiritual Duties. An outside performance will satisfy an outside Christian. Job abhorred himself ⟨p. 353⟩most, when he knew himself best. The clearer discoveries we have had of God, the viler will every thing of self appear. Nay further, duties and performances are oftentimes very ill measured by us; and those seem to be first, which indeed are last, and those to be last, which indeed are first. I do not doubt but a man when he hath had distractions to wrestle withal, no outward advantage to further him, no extraordinary provocations of hope, fear or sorrow on a natural account in his duty, may rise from his knees with thoughts that he hath done nothing in his duty but provoked God; when there hath been more workings of Grace in contending with the deadness cast on the soul by the condition that it is in, than when by a concurrence of moved natural affections, and outward provocations, a frame hath been raised, that hath to the party himself seemed to reach to Heaven; so that it may be this perplexity about duties, is nothing but what is common to the people of God, and which ought to be no obstruction to peace and settlement.

It is certain whilest we are in the flesh, our duties will taste of the vessel whence they proceed. Weakness, defilements, treachery, hypocrisie will attend them. To this purpose whatever some pretend to the contrary, is the Complaint of the Church, Isa. 64. 6. The Chaffe oftentimes is so mixed with the Wheat that Corn can scarce be discerned. And this know, that the more spiritual any man is, the more be sees of his unspiritualness in his spiritual Duties. An outside performance will satisfie an outside Christian. Job abhorred himself ⟨p. 353⟩most, when he knew himself best. The clearer discoveries we have had of God, the viler will every thing of self appear. Nay further, duties and performances are oftentimes very ill measured by us; and those seem to be first, which indeed are last, and those to be last, which indeed are first. I do not doubt but a man when he hath had distractions to wrestle withall, no outward advantage to further him, no extraordinary provocations of hope, fear or sorrow on a natural account in his duty, may rise from his knees with thoughts that he hath done nothing in his duty but provoked God; when there hath been more workings of Grace in contending with the deadness cast on the soul by the condition that it is in, than when by a concurrence of moved natural affections, and outward provocations, a frame hath been raised, that hath to the party himself seemed to reach to Heaven; so that it may be this perplexity about duties, is nothing but what is common to the people of God, and which ought to be no obstruction to peace and settlement.

:868p. 353–354¶2

2. As to the pretence of Hypocrisy, you know what is usually answered; it is one thing to do a thing in hypocrisy, another not to do it without a mixture of hypocrisy. Hypocrisy in its long extent is every thing that for matter or manner comes short of sincerity. Now our sincerity is no more perfect than our other graces; so that in its measure it abides with us, and adheres to all we do: In like manner, it is one thing to do a thing for vain glory, and to be seen of men, another not to be able wholly to keep off the subtle insinuations of self and vain glory. He that doth a thing in hypocrisy, and for vain glory, is satisfied with some corrupt end obtained, though he be sensible that he sought such an end. He that doth a thing with a mixture of hypocrisy, that is with some breaches upon the degrees of his sincerity, with some insensible advancements in performance on outward considerations, is not satisfied with a self end attained, and is dissatisfied with the defect of his sincerity. In a word, wouldst thou yet be sincere, and dost endeavour so to be in private duties, and in public performances; in praying, hearing, giving alms, zealous actings for Gods glory, and the Love of the Saints, though these duties are not, it may be, ⟨p. 354⟩sometimes, done without sensible hypocrisy, I mean as traced to its most subtle insinuations of self and vain glory, yet are they not done in hypocrisy, nor do not denominate the persons by whom they are performed hypocrites; Yet I say of this, as of all that is spoken before; it is of use to relieve us under a troubled condition, of none to support us or encourage us unto an abode in it.

2. As to the pretence of Hypocrisie, you know what is usually answered; it is one thing to do a thing in hypocrisie, another not to do it without a mixture of hypocrisie. Hypocrisie in its long extent is every thing that for matter or manner comes short of sincerity. Now our sincerity is no more perfect than our other graces; so that in its measure it abides with us, and adheres to all we do: In like manner, it is one thing to do a thing for vain glory, and to be seen of men, another not to be able wholly to keep off the subtle insinuations of self and vain glory. He that doth a thing in hypocrisie, and for vain glory, is satisfied with some corrupt end obtained, though he be sensible that he sought such an end. He that doth a thing with a mixture of hypocrisie, that is with some breaches upon the degrees of his sincerity, with some insensible advancements in performance on outward considerations, is not satisfied with a self end attained, and is dissatisfied with the defect of his sincerity. In a word, wouldst thou yet be sincere, and dost endeavour so to be in private duties, and in publick performances; in praying, hearing, giving alms, zealous actings for Gods glory, and the Love of the Saints, though these duties are not, it may be, ⟨p. 354⟩sometimes, done without sensible hypocrisie, I mean as traced to its most subtle insinuations of self and vain glory, yet are they not done in hypocrisie, nor do not denominate the persons by whom they are performed hypocrites; Yet I say of this, as of all that is spoken before; it is of use to relieve us under a troubled condition, of none to support us or incourage us unto an abode in it.

:874p. 355–356¶1

1. Because they are unexpected. The soul looks not for them upon the first great conquest made of sin, and universal engagement of the heart unto God. When it first says, I have sworn, and am steadfastly purposed to keep thy righteous Judgements; commonly there is peace at least for a season from the disturbing vigorous actings of sin. There are many Reasons why so it should be. Old things are then passed away, all things are become new; and the soul under the power of that universal change, is utterly turned away from those things that should foment, stir up, provoke or cherish any lust or temptation. Now when some of these Advantages are past, and sin begins to stir and act again, the soul is surprised, and thinks the work that he hath passed through was not true and effectual, ⟨p. 356⟩but temporary only. Yea he thinks perhaps that sin hath more strength than it had before, because he is more sensible than he was before. As one that hath a dead arm or limb whilst it is mortified, endures deep cuts and launcings, and feels them not: when spirits and sense are brought into the place again, he feels the least cut, and may think the instruments sharper than they were before, when all the difference is, that he hath got a quickness of sense, which before he had not. It may be so with a person in this case; he may think lust more powerful than it was before, because he is more sensible than he was before. Yea sin in the heart, is like a Snake or Serpent; you may pull out the sting of it, and cut it into many pieces; though it can sting mortally no more, nor move his whole body at once, yet it will move in all its parts, and make an appearance of a greater motion than formerly. So it is with lust, when it hath received its deaths wound, and is cut in pieces, yet it moves in so many parts as it were in the soul, that it amazes him that hath to do with it; and thus coming unexpectedly, fills the spirit oftentimes with disconsolation.

1. Because they are unexpected. The soul looks not for them upon the first great conquest made of sin, and universal engagement of the heart unto God. When it first sayes, I have sworn, and amstedfastly purposed to keep thy righteous Judgements; commonly there is peace at least for a season from the disturbing vigorous actings of sin. There are many Reasons why so it should be. Old things are then passed away, all things are become new; and the soul under the power of that universal change, is utterly turned away from those things that should foment, stir up, provoke or cherish any lust or temptation. Now when some of these Advantages are past, and sin begins to stir and act again, the soul is surprized, and thinks the work that he hath passed through was not true and effectual, ⟨p. 356⟩but temporary only. Yea he thinks perhaps that sin hath more strength than it had before, because he is more sensible than he was before. As one that hath a dead arm or limb whilst it is mortified, endures deep cuts and launcings, and feels them not: when spirits and sense are brought into the place again, he feels the least cut, and may think the instruments sharper than they were before, when all the difference is, that he hath got a quickness of sense, which before he had not. It may be so with a person in this case; he may think lust more powerfull than it was before, because he is more sensible than he was before. Yea sin in the heart, is like a Snake or Serpent; you may pull out the sting of it, and cut it into many pieces; though it can sting mortally no more, nor move his whole body at once, yet it will move in all its parts, and make an appearance of a greater motion than formerly. So it is with lust, when it hath received its deaths wound, and is cut in pieces, yet it moves in so many parts as it were in the soul, that it amazes him that hath to do with it; and thus coming unexpectedly, fills the spirit oftentimes with disconsolation.