AN EXPOSITION UPON PSALM CXXX. › General Scope of the whole Psalm. › Verses 5, 6 › Section, A practical exposition on the 130th Psalm (John Owen, 1669) | AskReformation

A53721:968

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

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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:965–980 of 1,036

:965p. 385

he who was conscious unto his own Integrity, was only provoked and exasperated by their arguings, and stirred up to plead his own Innocency and uprightness. But this man allowing him the plea of his Integrity, calls him to the consideration of the Greatness and Sovereignty of God against which there is no rising up. And this God himself afterwards calls him unto.

he who was conscious unto his own Integrity, was only provoked and exasperated by their arguings, and stirred up to plead his own Innocency and uprightness. But this man allowing him the plea of his Integrity, calls him to the consideration of the Greatness and Soveraignty of God against which there is no rising up. And this God himself afterwards calls him unto.

:966p. 385

Deep and serious thoughts of Gods Sovereignty, and absolute Dominion or Authority over all the works of his hands, are an effectual means to work the soul unto this duty. Yea, this is that which we are to bring our souls to. Let us consider with whom we have to do; are not we and all our concernments in his hands, as the Clay in the hand of the Potter? and may he not do what he will with his own? Shall we call him unto an account? Is not what he doth, good and holy because he doth it? do any repining thoughts against the works of God arise in our hearts? are any Complaints ready to break out of our mouths? let us lay our hands on our hearts, and our mouths in the dust, with thoughts of his Greatness and absolute Sovereignty and it will work our whole souls into a better frame.

Deep and serious thoughts of Gods Soveraignty, and absolute Dominion or Authority over all the works of his hands, are an effectual means to work the soul unto this duty. Yea, this is that which we are to bring our souls to. Let us consider with whom we have to do; are not we and all our concernments in his hands, as the Clay in the hand of the Potter? and may he not do what he will with his own? Shall we call him unto an account? Is not what he doth, good and holy because he doth it? do any repining thoughts against the works of God arise in our hearts? are any Complaints ready to break out of our mouths? let us lay our hands on our hearts, and our mouths in the dust, with thoughts of his Greatness and absolute Soveraignty and it will work our whole souls into a better frame.

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Cited: :968
On this page: :965–980
Section: :951–990
Whole work: 1,036 passages

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John Owen, A practical exposition on the 130th Psalm (London, 1669), verses 5, 6, p. 386. 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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: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.