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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. › Verses 5, 6: Verse 5, 6.

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:915–930 of 1,036

:915p. 363

And thus though the soul be not absolutely in the haven of Consolation where it would be, yet it hath cast out an Anchor that gives it Establishment, and Security. Though it be yet tossed, yet it is secured from Shipwreck, and is rather sick than in danger: A waiting Condition is a condition of Safety.

And thus though the soul be not absolutely in the haven of Consolation where it would be, yet it hath cast out an Anchor that gives it Establishment, and Security. Though it be yet tossed, yet it is secured from Shipwrack, and is rather sick than in danger: A waiting Condition is a condition of Safety.

:916p. 363

Hence it is that he now turns himself to others and upon the Experience of the discovery that he had made of forgiveness in God, and the Establishment and consolation he found in waiting on him, he calls upon, and encourageth others to the same duty, v. 7, 8.

Hence it is that he now turns himself to others and upon the Experience of the discovery that he had made of forgiveness in God, and the Establishment and consolation he found in waiting on him, he calls upon, and incourageth others to the same duty, v. 7, 8.

:917p. 363–364

The Propositions laid down, I shall briefly pass through; still with respect unto the State and Condition of the Soul, represented in the Psalm. Many things that might justly be insisted on in the improvement of these Truths, have been anticipated in our former General Rules. To them we must therefore sometimes have recourse; because they must not be again ⟨p. 364⟩repeated. On this account I say, we shall pass through them with all briefness possible; yet so as not wholly to omit any directions that are here tendered unto us, as to the guidance of the soul, whose condition and the working of whose faith is here described. This therefore in the first place is proposed.

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Cited: :918
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John Owen, A practical exposition on the 130th Psalm (London, 1669), verses 5, 6, p. 364. 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

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:923p. 365–366¶1

¹1. Quietness. Hence this waiting it self is sometimes expressed by silence. To wait, is to be silent, Lam. 3. 6. It is good both to hope, [Greek or Hebrew] and to be silent for the salvation of the Lord; that is, to wait quietly, as we have rendered the word. And the same word we render sometimes to rest. as Psal. 37. 7. Rest on the Lord, [Greek or Hebrew] be silent unto him; where it is joined with hoping or waiting, as that which belongs unto the nature of it; and so in sundry other places. And this God in an especial manner calleth souls unto in straights and distresses. In quietness and confidence, saith he, shall be your strength, Isa. 30. 15. And the effect of the Righteousness of God by Christ, is said to be Quietness and Assurance for ever, Isa. 32. 17. First Quietness, and then Assurance. Now this silence and quietness which accompanieth waiting, yea which is an essential part of it, is opposed first to Haste; and Haste is the souls undue lifting up its self, proceeding from a weariness of its condition, to press after an end of its troubles, not according to the conduct of the Spirit of God. Thus when God calleth his people to waiting, he expresseth the contrary acting unto this duty, by the lifting up of the soul, Hab. 2. 3, 4. Though the vision tarry, wait for it; behold his soul which is lifted up is not upright in him, but the Just shall live by faith. God hath given unto the soul a vision of Peace, through the discovery of that forgiveness which is with him; but he will have us wait for an actual participation of it unto rest and comfort. He that will not do so, but lifts up his soul, that is, in making haste beyond the Rule and Method of the Spirit of God in this matter, his heart is not upright in him, nor will he know what it is to live by faith. This ruins and disappoints many a soul in its attempts for forgiveness. The Prophet speaking of this matter, tells us, that He that believeth shall not, nor will not make haste, Isa. 28. 16. Which words the Apostle twice making use of, Rom. 9. 33, chap. 10, 11. in both places renders them, Whosoever believeth on him shall not ⟨p. 366⟩be ashamed, or confounded. And that because this Haste turns men off from believing, and so disappoints their hopes, and leaves them unto shame and confusion.

¹1. Quietness. Hence this waiting it self is sometimes expressed by silence. To wait, is to be silent, Lam. 3. 6. It is good both to hope, 〈non-Latin alphabet〉 and to be silent for the salvation of the Lord; that is, to wait quietly, as we have rendred the word. And the same word we render sometimes to rest. as Psal. 37. 7. Rest on the Lord, 〈non-Latin alphabet〉 be silent unto him; where it is joyned with hoping or waiting, as that which belongs unto the nature of it; and so in sundry other places. And this God in an especial manner calleth souls unto in straights and distresses. In quietness and confidence, saith he, shall be your strength, Isa. 30. 15. And the effect of the Righteousness of God by Christ, is said to be Quietness and Assurance for ever, Isa. 32. 17. First Quietness, and then Assurance. Now this silence and quietness which accompanieth waiting, yea which is an essential part of it, is opposed first to Haste; and Haste is the souls undue lifting up its self, proceeding from a weariness of its condition, to press after an end of its troubles, not according to the conduct of the Spirit of God. Thus when God calleth his people to waiting, he expresseth the contrary acting unto this duty, by the lifting up of the soul, Hab. 2. 3, 4. Though the vision tarry, wait for it; behold his soul which is lifted up is not upright in him, but the Just shall live by faith. God hath given unto the soul a vision of Peace, through the discovery of that forgiveness which is with him; but he will have us wait for an actual participation of it unto rest and comfort. He that will not do so, but lifts up his soul, that is, in making haste beyond the Rule and Method of the Spirit of God in this matter, his heart is not upright in him, nor will he know what it is to live by faith. This ruines and disappoints many a soul in its attempts for forgiveness. The Prophet speaking of this matter, tells us, that He that believeth shall not, nor will not make haste, Isa. 28. 16. Which words the Apostle twice making use of, Rom. 9. 33, chap. 10, 11. in both places renders them, Whosoever believeth on him shall not

1Waiting on God wherein it consists.

:926p. 366–367

Secondly, Diligence, in Opposition unto spiritual sloth, is included in it also. Diligence is the activity of the mind in the regular use of means, for the pursuit of any end proposed. The End aimed at by the soul, is a comforting refreshing interest in that forgiveness that is with God. For the attaining hereof, there are sundry means instituted and blessed of God. A neglect of them through regardlessness or sloth, will certainly disappoint the soul from attaining that end. It is confessedly so in things natural. He that soweth not, must not think to reap; he that clotheth not himself will not be warm; nor he enjoy health, who neglects the means of it. Men understand this as ⟨p. 367⟩to their outward concerns. And although they have a due respect unto the blessing of God, yet they expect not to be rich without industry in their ways. It is so also in things spiritual. God hath appointed one thing to be the means of obtaining another; in the use of them doth he bless us, and from the use of them doth his Glory arise, because they are his own appointments. And this diligence wholly respecteth practice, or the regular use of means. A man is said to be diligent in business, to have a diligent hand; though it be an Affection of the mind, yet it simply respects Practice and Operation. This diligence in his waiting David expresseth, Psal. 40. 1. [Greek or Hebrew]. We render it, I have waited patiently, that is, waiting I have waited, that is diligently, earnestly in the use of means. So he describes this duty by an elegant similitude, Psal. 123. 2. Behold, as the eyes of servants look unto the hand of their Masters; and as the eyes of a Maiden to the hand of her Mistress; so our eyes wait upon the Lord our God, until he have mercy on us. Servants that wait on their Masters, and look to their hands, it is to expect an intimation of their minds, as to what they would have them do, that they may address themselves unto it. So, saith he, do we wait for mercy; not in a slothful neglect of duties, but in a constant readiness to observe the Will of God in all his commands. An instance hereof we have in the Spouse, when she was in the condition here described, Cant. 3. 1, 2. She wanted the presence of her Beloved, which amounts to the same state which we have under consideration. For where the presence of Christ is not, there can be no sense of forgiveness.

Secondly, Diligence, in Opposition unto spiritual sloth, is included in it also. Diligence is the activity of the mind in the regular use of means, for the pursuit of any end proposed. The End aimed at by the soul, is a comforting refreshing interest in that forgiveness that is with God. For the attaining hereof, there are sundry means instituted and blessed of God. A neglect of them through regardlesness or sloth, will certainly disappoint the soul from attaining that end. It is confessedly so in things natural. He that soweth not, must not think to reap; he that cloatheth not himself will not be warm; nor he enjoy health, who neglects the means of it. Men understand this as ⟨p. 367⟩to their outward concerns. And although they have a due respect unto the blessing of God, yet they expect not to be rich without industry in their waies. It is so also in things spiritual. God hath appointed one thing to be the means of obtaining another; in the use of them doth he bless us, and from the use of them doth his Glory arise, because they are his own appointments. And this diligence wholly respecteth practice, or the regular use of means. A man is said to be diligent in business, to have a diligent hand; though it be an Affection of the mind, yet it simply respects Practice and Operation. This diligence in his waiting David expresseth, Psal. 40. 1. 〈non-Latin alphabet〉. We render it, I have waited patiently, that is, waiting I have waited, that is diligently, earnestly in the use of means. So he describes this duty by an elegant similitude, Psal. 123. 2. Behold, as the eyes of servants look unto the hand of their Masters; and as the eyes of a Maiden to the hand of her Mistress; so our eyes wait upon the Lord our God, until he have mercy on us. Servants that wait on their Masters, and look to their hands, it is to expect an intimation of their minds, as to what they would have them do, that they may address themselves unto it. So, saith he, do we wait for mercy; not in a slothfull neglect of duties, but in a constant readiness to observe the Will of God in all his commands. An instance hereof we have in the Spouse, when she was in the condition here described, Cant. 3. 1, 2. She wanted the presence of her Beloved, which amounts to the same state which we have under consideration. For where the presence of Christ is not, there can be no sense of forgiveness.

:927p. 367–368

At first she seeks him upon her bed; by night upon my bed, I sought him whom my soul loveth, I sought him, but I found him not. She seems herein to have gone no further than desires; for she was in her bed, where she could do no more; and the issue is, she found him not; but doth she so satisfy her self, and lye still, waiting until he should come there unto her? no, she says, she will rise now and go about the City, in the streets, and in the broad ways, I will seek him whom my soul loveth. She resolves to put her self into the use of all means, whereby one may be sought that is wanting. In the City, Streets, and Fields, she would enquire after him. And the blessed success she had herein is reported, ⟨p. 368⟩vers. 4. She found him, she held him, she would not let him go. This then belongs unto the waiting of the soul. Diligence in the use of means, whereby God is pleased ordinarily to communicate a sense of pardon and forgiveness is a principal part of it. What these means are, is known. Prayer, Meditation, Reading, Hearing of the Word, Dispensation of the Sacraments, they are all appointed to this purpose; they are all means of communicating Love and Grace to the soul. Be not then heartless or slothful; up and be doing; attend with diligence to the Word of Grace; be fervent in prayer, assiduous in the use of all Ordinances of the Church, in one or other of thern, at one time or other thou wilt meet with him whom thy soul loveth; and God through him will speak peace unto thee.

At first she seeks him upon her bed; by night upon my bed, I sought him whom my soul loveth, I sought him, but I found him not. She seems herein to have gone no further than desires; for she was in her bed, where she could do no more; and the issue is, she found him not; but doth she so satisfie her self, and lye still, waiting until he should come there unto her? no, she sayes, she will rise now and go about the City, in the streets, and in the broad waies, I will seek him whom my soul loveth. She resolves to put her self into the use of all means, whereby one may be sought that is wanting. In the City, Streets, and Fields, she would enquire after him. And the blessed success she had herein is reported, ⟨p. 368⟩vers. 4. She found him, she held him, she would not let him go. This then belongs unto the waiting of the soul. Diligence in the use of means, whereby God is pleased ordinarily to communicate a sense of pardon and forgiveness is a principal part of it. What these means are, is known. Prayer, Meditation, Reading, Hearing of the Word, Dispensation of the Sacraments, they are all appointed to this purpose; they are all means of communicating Love and Grace to the soul. Be not then heartless or slothfull; up and be doing; attend with diligence to the Word of Grace; be fervent in prayer, assiduous in the use of all Ordinances of the Church, in one or other of thern, at one time or other thou wilt meet with him whom thy soul loveth; and God through him will speak peace unto thee.

:928p. 368–369

Thirdly, There is Expectation in it, which lies in a direct opposition to all the actings of unbelief in this matter, and is the very life and soul of the duty under consideration. So the Psalmist declares it, Psal. 62. 5. My soul, wait thou only upon God; for my expectation is only from him. The soul will not, cannot in a due manner wait on God, unless it hath Expectations from him; unless, as James speaks, he looks to receive somewhat from him, chap. 1. 7. The soul in this condition regards forgiveness, not only as by its self it is desired, but principally as it is by God promised. Thence they expect it. This is expressed in the fourth Proposition before laid down, namely, that sin-distressed souls wait for God with earnestness, intention of mind, and expectation. As this ariseth from the redoubling of the Expression; so principally from the nature of the Comparison that he makes of himself in his waiting with them that watch for the morning. Those that watch for the morning do not only desire it, and prepare for it, but they expect it, and know assuredly that it will come. Though darkness may for a time be troublesome, and continue longer than they would desire, yet they know that the morning hath its appointed time of return, beyond which it will not tarry; and therefore they look out for its Appearance on all occasions: so it is with the soul in this matter. So, says David, Psal. 5. 3. I will direct my prayer unto thee [Greek or Hebrew] and look up. So we; the words before are defective [Greek or Hebrew] in the morning, or rather every morning, I ⟨p. 369⟩will order unto thee. We restrain this unto prayer. I will direct my prayer unto thee. But this was expressed directly in the words foregoing; In the morning thou shalt hear my voice, that is, the voice of my prayer and supplications, as it is often supplied. And although the Psalmist doth sometime repeat the same thing in different Expressions, yet here he seemeth not so to do, but rather proceeds to declare the general frame of his spirit in walking with God. I will, saith he, order all things towards God, so as that I may wait upon him in the ways of his appointment; [Greek or Hebrew] and will look up. It seems in our Translation to express his posture in his prayer. But the Word is of another importance.

Thirdly, There is Expectation in it, which lyes in a direct opposition to all the actings of unbelief in this matter, and is the very life and soul of the duty under consideration. So the Psalmist declares it, Psal. 62. 5. My soul, wait thou only upon God; for my expectation is only from him. The soul will not, cannot in a due manner wait on God, unless it hath Expectations from him; unless, as James speaks, he looks to receive somewhat from him, chap. 1. 7. The soul in this condition regards forgiveness, not only as by its self it is desired, but principally as it is by God promised. Thence they expect it. This is expressed in the fourth Proposition before laid down, namely, that sin-distressed souls wait for God with earnestness, intention of mind, and expectation. As this ariseth from the redoubling of the Expression; so principally from the nature of the Comparison that he makes of himself in his waiting with them that watch for the morning. Those that watch for the morning do not only desire it, and prepare for it, but they expect it, and know assuredly that it will come. Though darkness may for a time be troublesome, and continue longer than they would desire, yet they know that the morning hath its appointed time of return, beyond which it will not tarry; and therefore they look out for its Appearance on all occasions: so it is with the soul in this matter. So, sayes David, Psal. 5. 3. I will direct my prayer unto thee 〈non-Latin alphabet〉 and look up. So we; the words before are defective 〈non-Latin alphabet〉 in the morning, or rather every morning, I ⟨p. 369⟩will order unto thee. We restrain this unto prayer. I will direct my peayer unto thee. But this was expressed directly in the words foregoing; In the morning thou shalt hear my voice, that is, the voice of my prayer and supplications, as it is often supplied. And although the Psalmist doth sometime repeat the same thing in different Expressions, yet here he seemeth not so to do, but rather proceeds to declare the general frame of his spirit in walking with God. I will, saith he, order all things towards God, so as that I may wait upon him in the waies of his appoinment; 〈non-Latin alphabet〉 and will look up. It seems in our Translation to express his posture in his prayer. But the Word is of another importance.

:929p. 369

It is diligently to look out after that which is coming towards us, a looking out after the Accomplishment of our Expectation. This is a part of our waiting for God; yea, as was said, the life of it, that which is principally intended in it. The Prophet calls it his standing upon his watch tower, and watching to see what God would speak unto him, Hab. 2. 3. namely, in answer unto that prayer which he put up in his trouble. He is now waiting in Expectation of an answer from God. And this is that which poor, weak, trembling sinners are so encouraged unto, Isa. 53. 3, 4. Strengthen the weak hands, and confirm the feeble knees; say unto them that are of a fearful heart, be strong, fear not, behold your God will come. Weakness and discouragements are the effects of Unbelief. These he would have removed with an Expectation of the coming of God unto the soul according to the Promise. And this I say belongs unto the waiting of the soul in the condition described. Such a one doth expect and hope that God will in his season manifest himself and his Love unto him, and give him an experimental sense of a blessed interest in forgiveness. And the accomplishment of this purpose and promise of God, it looks out after continually. It will not despond and be heartless, but stir up and strengthen it self unto a full expectation to have the desires of his soul satisfied in due time: as we find David doing in places almost innumerable.

It is diligently to look out after that which is coming towards us, a looking out after the Accomplishment of our Expectation. This is a part of our waiting for God; yea, as was said, the life of it, that which is principally intended in it. The Prophet calls it his standing upon his watch tower, and watching to see what God would speak unto him, Hab. 2. 3. namely, in answer unto that prayer which he put up in his trouble. He is now waiting in Expectation of an answer from God. And this is that which poor, weak, trembling sinners are so encouraged unto, Isa. 53. 3, 4. Strengthen the weak hands, and confirm the feeble knees; say unto them that are of a fearfull heart, be strong, fear not, behold your God will come. Weakness and discouragements are the effects of Unbelief. These he would have removed with an Expectation of the coming of God unto the soul according to the Promise. And this I say belongs unto the waiting of the soul in the condition described. Such a one doth expect and hope that God will in his season manifest himself and his Love unto him, and give him an experimental sense of a blessed interest in forgiveness. And the accomplishment of this purpose and promise of God, it looks out after continually. It will not despond and be heartless, but stir up and strengthen it self unto a full expectation to have the desires of his soul satisfied in due time: as we find David doing in places almost innumerable.