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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 › 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:961–976 of 1,036

:961p. 382–383

The end why I have insisted on these things, is to show the Reasonableness of the Duty which we are pressing unto; namely to wait on God quietly and patiently in every condition of ⟨p. 383⟩distress. For what else becomes us when we have to do with this great, and Holy one? And a due consideration of these things will exceedingly influence our minds thereunto.

The end why I have insisted on these things, is to shew the Reasonableness of the Duty which we are pressing unto; namely to wait on God quietly and patiently in every condition of ⟨p. 383⟩distress. For what else becomes us when we have to do with this great, and Holy one? And a due consideration of these things will exceedingly influence our minds thereunto.

:962p. 383

Secondly, This waiting for God respecteth the whole of the Condition expressed in the Psalm, and this containeth not only spiritual depths about sin, which we have at large insisted on, but also providential depths, depths of trouble or affliction; that we may be exercised withal in the holy wise providence of God. In reference also unto these, Waiting in patience and silence is our duty. And there are two considerations that will assist us in this duty with respect unto such depths, that is of Trouble or Affliction. And the first of these is the consideration of those properties of God, which he exerciseth in an especial manner in all his dealings with us, and which in all our troubles we are principally to regard. The second is the Consideration of our selves, what we are, and what we have deserved.

Secondly, This waiting for God respecteth the whole of the Condition expressed in the Psalm, and this containeth not only spiritual depths about sin, which we have at large insisted on, but also providential depths, depths of trouble or affliction; that we may be exercised withall in the holy wise providence of God. In reference also unto these, Waiting in patience and silence is our duty. And there are two considerations that will assist us in this duty with respect unto such depths, that is of Trouble or Affliction. And the first of these is the consideration of those properties of God, which he exerciseth in an especial manner in all his dealings with us, and which in all our troubles we are principally to regard. The second is the Consideration of our selves, what we are, and what we have deserved.

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Cited: :964
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John Owen, A practical exposition on the 130th Psalm (London, 1669), verses 5, 6, pp. 384–385. EEBO-TCP A53721.

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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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:963p. 383–384

Let us begin with the former; and there are four things in Gods dispensations towards us, and dealing with us, that in this matter we should consider, all suited to work in us the end aimed at. The first is his Sovereignty: this he declares, this we are to acknowledge, and submit unto, in all the great and dreadful dispensations of his Providence in all his dealings with our souls. May he not do what he will with his own? who shall say unto him, what dost thou? or if they do so, what shall give them countenance, in their so doing? He made all this world of nothing, and could have made another, more, or all things quite otherwise than they are, It would not subsist one moment without his Omnipotent supportment. Nothing would be continued in its place, course, use, without his effectual influence and countenance. If any thing can be, live, or act a moment without him, we may take free leave, to dispute its disposal with him, and to haste unto the accomplishment of our desires? but from the Angels in Heaven, to the worms of the earth, and the grass of the field, all depend on him and his power continually. Why was this part of the Creation, an Angel, that a Worm, this a Man, that a Brute Beast; is it from their own Choice, designing or contrivance, or brought about by ⟨p. 384⟩their own wisdom; or is it merely from the Sovereign pleasure and will of God? And what a madness is it, to repine against what he doth, seeing all things are, as he makes them, and disposeth them; nor can be otherwise; Even the repiner himself hath his Being and subsistence upon his mere pleasure. This Sovereignty of God, Elibu pleads in his dealings with Job, Chap. 33. 8, 9, 10, 11. He apprehended that Job had reasoned against Gods sev re dispensations towards him, and that he did not humble himself under his mighty hand wherewith he was exercised, nor wait for him in a due manner; and therefore what doth he propose unto him to bring him unto this duty; what doth he reply unto his reasonings and Complaints; behold saith he v. 12. in this thou art not Just, I will answer thee, God is greater than man, v. 13. why dost thou strive against him, for he giveth not account of any of his matters. Be it that in other things thou art Just and Innocent, that thou art free from the things wherewith thy friends have charged thee; yet in this matter thou art not Just;

Let us begin with the former; and there are four things in Gods dispensations towards us, and dealing with us, that in this matter we should consider, all suited to work in us the end aimed at. The first is his Soveraignty: this he declares, this we are to acknowledge, and submit unto, in all the great and dreadful dispensations of his Providence in all his dealings with our souls. May he not do what he will with his own? who shall say unto him, what dost thou? or if they do so, what shall give them countenance, in their so doing? He made all this world of nothing, and could have made another, more, or all things quite otherwise than they are, It would not subsist one moment without his Omnipotent supportment. Nothing would be continued in its place, course, use, without his effectual influence and countenance. If any thing can be, live, or act a moment without him, we may take free leave, to dispute its disposal with him, and to haste unto the accomplishment of our desires? but from the Angels in Heaven, to the worms of the earth, and the grass of the field, all depend on him and his power continually. Why was this part of the Creation, an Angel, that a Worm, this a Man, that a Brute Beast; is it from their own Choice, designing or contrivance, or brought about by ⟨p. 384⟩their own wisdom; or is it meerly from the Soveraign pleasure and will of God? And what a madness is it, to repine against what he doth, seeing all things are, as he makes them, and disposeth them; nor can be otherwise; Even the repiner himself hath his Being and subsistence upon his meer pleasure. This Soveraignty of God, Elibu pleads in his dealings with Job, Chap. 33. 8, 9, 10, 11. He apprehended that Job had reasoned against Gods sev re dispensations towards him, and that he did not humble himself under his mighty hand wherewith he was exercised, nor wait for him in a due manner; and therefore what doth he propose unto him to bring him unto this duty; what doth he reply unto his reasonings and Complaints; behold saith he v. 12. in this thou art not Just, I will answer thee, God is greater than man, v. 13. why dost thou strive against him, for he giveth not account of any of his matters. Be it that in other things thou art Just and Innocent, that thou art free from the things wherewith thy friends have charged thee; yet in this matter thou art not Just;

:964p. 384–385

it is neither just nor equal, that any man should complain of, or repine against any of Gods dispensations; yea, but I suppose that these dealings of God are very griev us, very dreadful, such as he hath, it may be, scarce exercised towards any from the foundation of the world; to be utterly destroyed and consumed in a day, in all Relations, and Enjoyments, and that at a time and season, when no such thing was looked for, or provided against; to have a sense of sin revived on the Conscience after pardon obtained, as it is with me; all is one, saith he, if thou complainest, thou art not Just; And what reason doth he give thereof? why God is greater than man; infinitely so, in power, and Sovereign glory; he is so absolutely therein, that he giveth no account of any of his matters; and what folly; what injustice is it to complain of his proceedings. Consider his absolute dominion over the works of his hands, over thy self, and all that thou hast; his infinite distance, from thee, and Greatness above thee, and then see whether it be just or no to repine against what he doth. And he pursues the same Consideration Chap. 34. 18, 19. If when Kings and Princes rule in Righteousness it is a contempt of their Authority to ⟨p. 385⟩say unto them they are wicked and ungodly, then wilt thou speak against him, contend with him, that accepteth not the persons of Princes, nor regardeth the rich more than the poor; for they are all the works of his hands; and v. 29. when he giveth quietness who can make trouble, and when he hideth his face; who can behold him? whether it be done against a Nation, or against a man only. All is one, what ever God doth, and towards whomsoever, be they many or few, an whole Nation or City, or one single person, be they high or low, rich or poor, good or bad, all are the works of his hands, and he may deal with them, as seems Good unto him. And this man alone, as God afterwards declares, made use of the right and proper mediums to take of Job from Complaining, and to compose his spirit to rest and peace, and to bring him to wait patiently for God. For whereas his other friends injuriously charged him with Hypocrisy, and that he had in an especial manner above other men deserved those Judgements of God which he was exercised withal;

it is neither just nor equal, that any man should complain of, or repine against any of Gods dispensations; yea, but I suppose that these dealings of God are very griev us, very dreadful, such as he hath, it may be, scarce exercised towards any from the foundation of the world; to be utterly destroyed and consumed in a day, in all Relations, and Enjoyments, and that at a time and season, when no such thing was looked for, or provided against; to have a sense of sin revived on the Conscience after pardon obtained, as it is with me; all is one, saith he, if thou complainest, thou art not Just; And what reason doth he give thereof? why God is greater than man; infinitely so, in power, and Soveraign glory; he is so absolutely therein, that he giveth no account of any of his matters; and what folly; what injustice is it to complain of his proceedings. Consider his absolute dominion over the works of his hands, over thy self, and all that thou hast; his infinite distance, from thee, and Greatness above thee, and then see whether it be just or no to repine against what he doth. And he pursues the same Consideration Chap. 34. 18, 19. If when Kings and Princes rule in Righteousness it is a contempt of their Authority to ⟨p. 385⟩say unto them they are wicked and ungodly, then wilt thou speak against him, contend with him, that accepteth not the persons of Princes, nor regardeth the rich more than the poor; for they are all the works of his hands; and v. 29. when he giveth quietness who can make trouble, and when he hideth his face; who can behold him? whether it be done against a Nation, or against a man only. All is one, what ever God doth, and towards whomsoever, be they many or few, an whole Nation or City, or one single person, be they high or low, rich or poor, good or bad, all are the works of his hands, and he may deal with them, as seems Good unto him. And this man alone, as God afterwards declares, made use of the right and proper mediums to take of Job from Complaining, and to compose his spirit to rest and peace, and to bring him to wait patiently for God. For whereas his other friends injuriously charged him with Hypocrisie, and that he had in an especial manner above other men deserved those Judgements of God which he was exercised withall;

:969p. 386–387¶2

2. The Wisdom of God is also to be Considered and submitted unto. Job 9. 4. He is wise in heart who hath hardened himself against him and prospered. This the Prophet joins with his Greatness and Sovereignty, Isa. 40. 12, 13, 14. There is no searching of his understanding, v. 28. And the Apostle winds up all his Considerations of the works of God in an holy Admiration of his Knowledge and Wisdom, whence his Judgement becomes unsearchable, and his ways past finding out, Rom. 11. 33, 34. He seeth and knoweth all things, in all their Causes, Effects, consequences and circumstances, in their utmost reach and tendency in their correspondencies one unto another, and suitableness unto his own Glory, and so alone judgeth aright of all things. The wisest of men as David speaks walk in a shade. We see little, we know little, and that but of a very few things, and in an imperfect manner; and that of their present ⟨p. 387⟩appearances, abstracted from their Issues, Successes, Ends, and Relations unto other things. And if we would be further wise in the works of God, we shall be found to be like the wild Asses Colt. What is good for us or the Church of God; what is evil to it or us, we know not at all; but all things are open and naked unto God. The day will come indeed wherein we shall have such a prospect of the works of God, see one thing so set against another, as to find Goodness, Beauty, and Order in them all; that they were all done in number, weight and measure; that nothing could have been otherwise without an abridgement of his glory and disadvantage of them that believe in him. But for the present all our wisdom consists in referring all unto him. He who doth these things is infinitely wise, he knows what he doth, and why, and what will be the end of all. We are apt, it may be, to think, that at such seasons all things will go to wrack with our selves, with the Church, or with the whole world; how can this breach be repaired, this loss made up, this ruin recovered? peace is gone, trade is gone, our substance is gone, the Church is gone, all is gone, confusion and utter desolation lye at the door. But if a man who is unskilled and unexperienced should be at Sea, it may be every time the vessel wherein he is, seems to decline on either side, he would be apt to conceive, they should be all cast away;

2. The Wisdom of God is also to be Considered and submitted unto. Job 9. 4. He is wise in heart who hath hardened himself against him and prospered. This the Prophet joyns with his Greatness and Soveraignty, Isa. 40. 12, 13, 14. There is no searching of his understanding, v. 28. And the Apostle winds up all his Considerations of the works of God in an holy Admiration of his Knowledge and Wisdom, whence his Judgement becomes unsearchable, and his wayes past finding out, Rom. 11. 33, 34. He seeth and knoweth all things, in all their Causes, Effects, consequences and circumstances, in their utmost reach and tendency in their correspondencies one unto another, and suitableness unto his own Glory, and so alone judgeth aright of all things. The wisest of men as David speaks walk in a shade. We see little, we know little, and that but of a very few things, and in an imperfect manner; and that of their present ⟨p. 387⟩appearances, abstracted from their Issues, Successes, Ends, and Relations unto other things. And if we would be further wise in the works of God, we shall be found to be like the wild Asses Colt. What is good for us or the Church of God; what is evil to it or us, we know not at all; but all things are open and naked unto God. The day will come indeed wherein we shall have such a prospect of the works of God, see one thing so set against another, as to find Goodness, Beauty, and Order in them all; that they were all done in number, weight and measure; that nothing could have been otherwise without an abridgement of his glory and disadvantage of them that believe in him. But for the present all our wisdom consists in referring all unto him. He who doth these things is infinitely wise, he knows what he doth, and why, and what will be the end of all. We are apt, it may be, to think, that at such seasons all things will go to wrack with our selves, with the Church, or with the whole world; how can this breach be repaired, this loss made up, this ruine recovered? peace is gone, trade is gone, our substance is gone, the Church is gone, all is gone, confusion and utter desolation lye at the door. But if a man who is unskilled and unexperienced should be at Sea, it may be every time the vessel wherein he is, seems to decline on either side, he would be apt to conceive, they should be all cast away;

:970p. 387–388¶2

but yet if he be not childishly timorous when the Master shall tell him that there is no danger, bid him trust to his skill and it shall be well with him, it will yield quietness and satisfaction. We are indeed in a storm, the whole earth seems to reel and stagger like à drunken man; but yet our souls may rest in the infinite skill and wisdom of the great Pilot of the whole Creation, who steers all things according to the Counsel of his Will. His works are manifold; in Wisdom hath he made all these things, Psal. 104. 24. And in the same wisdom doth he dispose of them. All these things come forth from the Lord of Hosts, who is wonderfully in counsel, and excellent in working, Isa. 28. 29. What is good, meet, useful for us, for ours, for the Churches, for the City, for the Land of our Nativity he knows, and of Creatures not one. This infinite Wisdom of God also are we therefore to resign and submit our selves unto. His hand in all his works is guided by Infinite ⟨p. 388⟩Wisdom. In thoughts thereof, in humbling our selves thereunto, shall we find rest and peace, and this in all our pressures will work us to a waiting for him.

but yet if he be not childishly timerous when the Master shall tell him that there is no danger, bid him trust to his skill and it shall be well with him, it will yield quietness and satisfaction. We are indeed in a storm, the whole earth seems to reel and stagger like à drunken man; but yet our souls may rest in the infinite skill and wisdom of the great Pilot of the whole Creation, who stears all things according to the Counsel of his Will. His works are manifold; in Wisdom hath he made all these things, Psal. 104. 24. And in the same wisdom doth he dispose of them. All these things come forth from the Lord of Hosts, who is wonderfully in counsel, and excellent in working, Isa. 28. 29. What is good, meet, usefull for us, for ours, for the Churches, for the City, for the Land of our Nativity he knows, and of Creatures not one. This infinite Wisdom of God also are we therefore to resign and submit our selves unto. His hand in all his works is guided by Infinite ⟨p. 388⟩Wisdom. In thoughts thereof, in humbling our selves thereunto, shall we find rest and peace, and this in all our pressures will work us to a waiting for him.

:971p. 388¶3

3. The Righteousness of God is also to be considered in this matter. That name in the Scripture is used to denote many Excellencies of God, all which are reducible unto the infinite Rectitude of his Nature. I intend that at present which is called Justitia Regiminis, his Righteousness in Rule or Government. This is remembered by Abraham, Gen. 18. 25. Shall not the Judge of all the earth do right? And by the Apostle; Is God unjust who taketh vengeance? God forbid. This our souls are to own in all the works of God. They are all righteous; all his who will do no iniquity, whose Throne is established in Judgement. However they may be dreadful, grievous, and seem severe, yet they are all righteous: It is true, he will sometimes rise up and do strange acts, strange works, Isa. 28. 21. Such as he will not do often nor ordinarily; such as shall fill the world with dread and amazement: He will answer his people in terrible things? But yet all shall be in Righteousness. And to complain of that which is righteous, to repine against it, is the highest unrighteousness that may be. Faith then fixing the soul on the Righteousness of God, is an effectual means to humble it under his mighty hand: And to help us herein we may consider,

3. The Righteousness of God is also to be considered in this matter. That name in the Scripture is used to denote many Excellencies of God, all which are reducible unto the infinite Rectitude of his Nature. I intend that at present which is called Justitia Regiminis, his Righteousness in Rule or Government. This is remembred by Abraham, Gen. 18. 25. Shall not the Judge of all the earth do right? And by the Apostle; Is God unjust who taketh vengeance? God forbid. This our souls are to own in all the works of God. They are all righteous; all his who will do no iniquity, whose Throne is established in Judgement. However they may be dreadfull, grievous, and seem severe, yet they are all righteous: It is true, he will sometimes rise up and do strange acts, strange works, Isa. 28. 21. Such as he will not do often nor ordinarily; such as shall fill the world with dread and amazement: He will answer his people in terrible things? But yet all shall be in Righteousness. And to complain of that which is righteous, to repine against it, is the highest unrighteousness that may be. Faith then fixing the soul on the Righteousness of God, is an effectual means to humble it under his mighty hand: And to help us herein we may consider,

:972p. 388–389¶1

¹1. That God judgeth not as man judgeth. We judge by the seeing of the Eye, and hearing of the Ear, according to outward appearances and evidences. But God searcheth the heart. We judge upon what is between man and man, God principally upon what is between himself and man. And what do we know or understand of these things? or what there is in the heart of man; what purposes, what contrivances, what designs, what corrupt affections, what sins, what transactions have been between God and them; what warnings he hath given them, what reproofs, what engagements they have made, what convictions they have had, what use they were putting their lives, their substance, their families unto? Alas; we know nothing of these things, and so are able to make no judgement of the ⟨p. 389⟩proceedings of God upon them; but this we know, that he is Righteous in all his ways, and holy in all his works; yea the most terrible of them: And when the secrets of all hearts shall be revealed, ah how glorious will be his drowning of the old world, firing of Sodom, swallowing up of Dathan and Abiram in the earth, the utter rejection of the Jews, with all other acts of his Providence seeming to be accompanied with severity? And so will our own Trials inward or outward appear to be.

¹1. That God judgeth not as man judgeth. We judge by the seeing of the Eye, and hearing of the Ear, according to outward appearances and evidences. But God searcheth the heart. We judge upon what is between man and man, God principally upon what is between himself and man. And what do we know or understand of these things? or what there is in the heart of man; what purposes, what contrivances, what designs, what corrupt affections, what sins, what transactions have been between God and them; what warnings he hath given them, what reproofs, what ingagements they have made, what convictions they have had, what use they were putting their lives, their substance, their families unto? Alas; we know nothing of these things, and so are able to make no judgement of the ⟨p. 389⟩proceedings of God upon them; but this we know, that he is Righteous in all his waies, and holy in all his works; yea the most terrible of them: And when the secrets of all hearts shall be revealed, ah how glorious will be his drowning of the old world, firing of Sodom, swallowing up of Dathan and Abiram in the earth, the utter rejection of the Jews, with all other acts of his Providence seeming to be accompanied with severity? And so will our own Tryals inward or outward appear to be.

1Considerations of Gods Righteousness in his Judgements.

:973p. 389¶2

2. God is Judge of all the world, of all ages, times, places, persons, and disposeth of all so as they may tend unto the good of the whole, and his own Glory in the universe. Our thoughts are bounded, much more our Observations and Abilities to measure things, within a very small compass. Every thing stands alone unto us, whereby we see little of its beauty or order; nor do know how it ought justly to be disposed of. That particular may seem deformed unto us, which when it is under his eye, who sees all at once, past, present and to come, with all those joints and bands of Wisdom and Order, whereby things are related unto one another, is beautiful and glorious; for as nothing is of its self, nor by its self, nor to its self, so nothing stands alone; but there is a line of mutual respect that runs through the Creation, and every particular of it, and that in all its changes and alterations from the beginning to the end, which gives it its Loveliness, Life and Order. He that can at once see but one part of a goodly statua or Colossus, might think it a very deformed piece; when he that views it altogether, is assured of its due proportion symmetry and loveliness. Now all things, ages and persons, all thus at once are objected unto the sight of God, and he disposeth them with respect unto the whole, that every one may fill up its own place, and sustain its part and share in the common tendency of all to the same end.

2. God is Judge of all the world, of all ages, times, places, persons, and disposeth of all so as they may tend unto the good of the whole, and his own Glory in the universe. Our thoughts are bounded, much more our Observations and Abilities to measure things, within a very small compass. Every thing stands alone unto us, whereby we see little of its beauty or order; nor do know how it ought justly to be disposed of. That particular may seem deformed unto us, which when it is under his eye, who sees all at once, past, present and to come, with all those joynts and bands of Wisdom and Order, whereby things are related unto one another, is beautifull and glorious; for as nothing is of its self, nor by its self, nor to its self, so nothing stands alone; but there is a line of mutual respect that runs through the Creation, and every particular of it, and that in all its changes and alterations from the beginning to the end, which gives it its Loveliness, Life and Order. He that can at once see but one part of a goodly statua or Colossus, might think it a very deformed piece; when he that views it altogether, is assured of its due proportion symmetry and loveliness. Now all things, ages and persons, all thus at once are objected unto the sight of God, and he disposeth them with respect unto the whole, that every one may fill up its own place, and sustain its part and share in the common tendency of all to the same end.