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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:975–990 of 1,036

:975p. 390¶1

1. That he may manifest his own Holiness; which is such that he can without the least Injustice or Oppression, even upon the account of their own provocations, take away the houses, possessions, estates, liberties, and lives of the best of his own Saints. For how should a man, any man, the best of men, be just with God if he would contend with him? No man can answer to him one of a thousand, Job 9. 31. This they will also own and acknowledge; upon the account of Righteousness, none can open his mouth about his Judgements, without the highest impiety and wickedness.

:976p. 390¶2

2. He doth so, that his own people may learn to know his terror, and to rejoice always before him with trembling. Therefore Job affirms that in the time of his prosperity he was not secure, but still trembled in himself with thoughts of the Judgements of God. Doubtless much wretched carnal security would be ready to invade and possess the hearts of Believers, if God should always and constantly pass them by in the dispensations of his public Judgements.

2. He doth so, that his own people may learn to know his terrour, and to rejoyce alwaies before him with trembling. Therefore Job affirms that in the time of his prosperity he was not secure, but still trembled in himself with thoughts of the Judgements of God. Doubtless much wretched carnal security would be ready to invade and possess the hearts of Believers, if God should alwaies and constantly pass them by in the dispensations of his publick Judgements.

:977p. 390¶3

3. That it may be a stone of offence, and a stumbling block unto wicked men, who are to be hardened in their sins, and prepared for ruin. When they see that all things fall alike unto all, and that those who have made the strictest profession of the name and fear of God, fare no better than themselves, they are encouraged to despise the warnings of God, and the strokes of his hand; and so to rush on unto the destruction whereunto they are prepared.

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Cited: :978
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Section: :951–990
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John Owen, A practical exposition on the 130th Psalm (London, 1669), verses 5, 6, §4, pp. 390–391. 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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:981p. 391–392¶2

¹2. Consider our mean and abject condition, and that infinite distance wherein we stand from him with whom we have to do. When Abraham, the Father of the faithful, and friend of God, came to treat with him about his Judgements, he doth it with this acknowledgement of his condition, that he was mere dust and ashes, Gen. 18. 27. A poor abject Creature that God at his pleasure had formed out of the dust of the earth, and which in a few days was to be reduced again into the ashes of it. We can forget nothing more perniciously than what we are. Man is a worm, saith Bildad, and the Son of man is but a worm, Job 25. 6. And therefore says Job himself, I have said to corruption, thou art my father, and to the worm, thou art my mother and my sister, chap. 17. 14. His Affinity, his Relation unto them is the nearest imaginable, and he is no otherwise to be accounted of; and there is nothing that God abhors more than an Elation of mind in the forgetfulness of our mean frail condition. Thou sayest, said he to the proud Prince of Tyre, that thou art a God, but saith he, wilt thou say thou art a God in the hands of him that ⟨p. 392⟩slays thee, Ezek. 28. 9. That severe conviction did God provide for his pride. Thou shalt be a man, and no God in the hand of him that slays thee. And when Herod prided himself in the acclamations of the vain multitude, (the voice of God and not of a man.) The Angel of the Lord filled that God immediately with worms which slew him and devoured him, Acts 12. 23. There is indeed nothing more effectual to abase the pride of the thoughts of men, than a due remembrance that they are so. Hence the Psalmist prays, Psal. 9. 20. Put them in fear O Lord, that the Nations may know themselves to be but men, so and no more. [Greek or Hebrew] poor, miserable, frail, mortal man, as the word signifies; what is man? what is his life? what is his strength? said one, the dream of a shadow; a mere nothing; or as David much better, Every man living in his best condition is altogether vanity, Psal. 39. 5. and James, our life, which is our best, our all, is but a vapour that appeareth for a little time, and then vanisheth away, chap. 4. 14. But enough hath been spoken by many on this subject. And we that have seen so many thousands each week in one City carried away to the grave, have been taught the truth of our frailty, even as with Thorns and Briers.

¹2. Consider our mean and abject condition, and that infinite distance wherein we stand from him with whom we have to do. When Abraham, the Father of the faithfull, and friend of God, came to treat with him about his Judgements, he doth it with this acknowledgement of his condition, that he was meer dust and ashes, Gen. 18. 27. A poor abject Creature that God at his pleasure had formed out of the dust of the earth, and which in a few daies was to be reduced again into the ashes of it. We can forget nothing more perniciously than what we are. Man is a worm, saith Bildad, and the Son of man is but a worm, Job 25. 6. And therefore sayes Job himself, I have said to corruption, thou art my father, and to the worm, thou art my mother and my sister, chap. 17. 14. His Affinity, his Relation unto them is the nearest imaginable, and he is no otherwise to be accounted of; and there is nothing that God abhors more than an Elation of mind in the forgetfulness of our mean frail condition. Thou sayest, said he to the proud Prince of Tyrus, that thou art a God, but saith he, wilt thou say thou art a God in the hands of him that ⟨p. 392⟩slayes thee, Ezek. 28. 9. That severe conviction did God provide for his pride. Thou shalt be a man, and no God in the hand of him that slayes thee. And when Herod prided himself in the acclamations of the vain multitude, (the voice of God and not of a man.) The Angel of the Lord filled that God immediately with worms which slew him and devoured him, Acts 12. 23. There is indeed nothing more effectual to abase the pride of the thoughts of men, than a due remembrance that they are so. Hence the Psalmist prayes, Psal. 9. 20. Put them in fear O Lord, that the Nations may know themselves to be but men, so and no more. 〈non-Latin alphabet〉 poor, miserable, frail, mortal man, as the word signifies; what is man? what is his life? what is his strength? said one, the dream of a shadow; a meer nothing; or as David much better, Every man living in his best condition is altogether vanity, Psal. 39. 5. and James, our life, which is our best, our all, is but a vapour that appeareth for a little time, and then vanisheth away, chap. 4. 14. But enough hath been spoken by many on this subject. And we that have seen so many thousands each week in one City carryed away to the grave, have been taught the truth of our frailty, even as with Thorns and Briers.

1Considerations of our own Condition tending to Humble us.

:982p. 392¶2

But I know not how it comes to pass, there is not any thing we are more apt to forget, than what we our selves are. And this puts men on innumerable miscarriages towards God and one another. Thou therefore that art exercised under the hand of God in any severe dispensation, and art ready on all occasions to fill thy mouth with complaints, sit down a little and take a right measure of thy self, and see whether this frame and posture becomes thee. It is the great God against whom thou repinest, and thou art a man, and that is a name of a worm, a poor, frail, dying worm; and it may be whilst thou art speaking, thou art no more. And wilt thou think it meet for such a one as thou art, to magnify thy self against the great possessor of Heaven and Earth? Poor clay, poor dust and ashes, poor dying worm, know thy state and condition, and fall down quietly under the mighty hand of God. Though thou wranglest with men about thy concernments, let God alone. The potsherds may contend with the potsherds of the earth; but woe unto him that striveth with his Maker.

But I know not how it comes to pass, there is not any thing we are more apt to forget, than what we our selves are. And this puts men on innumerable miscarriages towards God and one another. Thou therefore that art exercised under the hand of God in any severe dispensation, and art ready on all occasions to fill thy mouth with complaints, sit down a little and take a right measure of thy self, and see whether this frame and posture becomes thee. It is the great God against whom thou repinest, and thou art a man, and that is a name of a worm, a poor, frail, dying worm; and it may be whilst thou art speaking, thou art no more. And wilt thou think it meet for such a one as thou art, to magnifie thy self against the great possessor of Heaven and Earth? Poor clay, poor dust and ashes, poor dying worm, know thy state and condition, and fall down quietly under the mighty hand of God. Though thou wranglest with men about thy concernments, let God alone. The po•sheards may contend with the potsheards of the earth; but wo unto him that striveth with his Maker.

:984p. 393¶1

1. Whatever hath befallen us, It is just on the account that we are sinners before God; and to repine against the judgements of God that are rendered evidently righteous upon the account of sin, is to anticipate the Condition of the damned in hell, a great part of whose misery it is, that they always repine against that sentence and punishment which they know to be most righteous and holy. If this were now a place, if that were now my design to treat of the sins of all professors, how easy were it to stop the mouths of all men about their troubles. But that is not my present business, I speak unto particular persons, and that not with an especial design to convince them of their sins, but to humble their souls. Another season may be taken to press that Consideration, directly and professedly also. At present, let us only, when our souls are ready to be entangled with the thoughts of any severe dispensation of God, and our own particular pressures, troubles, miseries occasioned thereby, turn into our selves and take a view every one of his own personal provocations. And when we have done so, see what we have to say to God, what we have to Complain of: let the man hold his tongue and let the sinner speak. Is not God holy, righteous, wise in what he hath done? and if he be, why do we not subscribe unto his ways, and submit quietly unto his Will?

1. Whatever hath befallen us, It is just on the account that we are sinners before God; and to repine against the judgements of God that are rendred evidently righteous upon the account of sin, is to anticipate the Condition of the damned in hell, a great part of whose misery it is, that they alwayes repine against that sentence and punishment which they know to be most righteous and holy. If this were now a place, if that were now my design to treat of the sins of all professors, how easie were it to stop the mouths of all men about their troubles. But that is not my present business, I speak unto particular persons, and that not with an especial design to convince them of their sins, but to humble their souls. Another season may be taken to press that Consideration, directly and prosessedly also. At present, let us only, when our souls are ready to be entangled with the thoughts of any severe dispensation of God, and our own particular pressures, troubles, miseries occasioned thereby, turn into our selves and take a view every one of his own personal provocations. And when we have done so, see what we have to say to God, what we have to Complain of: let the man hold his tongue and let the sinner speak. Is not God holy, righteous, wise in what he hath done? and if he be, why do we not subscribe unto his wayes, and submit quietly unto his Will?

:985p. 394¶2

2. But this is not all, We are not only such sinners, as to render these dispensations of God evidently holy, these Judgements of his righteous, but also to manifest, that they are accompanied with unspeakable patience, mercy and Grace. To instance in one particular. Is it the burning of our houses, the spoiling of our Goods, the ruin of our estates alone that our sins have deserved? if God had made the temporary fire on earth, to have been unto us a way of entrance into the Eternal fire of hell, we had not had whereof righteously to complain. May we not then see a mixture of unspeakable patience, grace and mercy in every dispensation? and shall we then repine against it? Is it not better advice, go and sin no more, lest a worse thing befall thee; for a sinner out of hell not to rest in the will of God, not to humble himself under his mighty hand, is to make himself guilty of the especial sin of hell. Other sins deserve it, but repining against God is principally, yea only committed in it. The Church comes to a blessed quieting resolution in this case, Micah. 7. 9. I will bear the indignation of the Lord, because I have sinned against him; bear it quietly, patiently, and submit under his hand therein.

2. But this is not all, We are not only such sinners, as to render these dispensations of God evidently holy, these Judgements of his righteous, but also to manifest, that they are accompanied with unspeakable patience, mercy and Grace. To instance in one particular. Is it the burning of our houses, the spoiling of our Goods, the ruine of our estates alone that our sins have deserved? if God had made the temporary fire on earth, to have been unto us a way of entrance into the Eternal fire of hell, we had not had whereof righteously to complain. May we not then see a mixture of unspeakable patience, grace and mercy in every dispensation? and shall we then repine against it? Is it not better advice, go and sin no more, lest a worse thing befall thee; for a sinner out of hell not to rest in the will of God, not to humble himself under his mighty hand, is to make himself guilty of the especial sin of hell. Other sins deserve it, but repining against God is principally, yea only committed in it. The Church comes to a blessed quieting resolution in this case, Micah. 7. 9. I will bear the indignation of the Lord, because I have sinned against him; bear it quietly, patiently, and submit under his hand therein.

:986p. 394–395¶3

3. Consider that of our selves we are not able to make a right judgement of what is good for us; what evil unto us, or what tends most directly unto our chiefest end, Psalm 39. 6. surely man walketh in a vain show; [Greek or Hebrew] in an Image full of false representations of things; in the midst of vain appearances that he knows not what to choose, or do aright, and therefore spends the most of his time and strength about things that are of no use or purpose unto him; Surely they are disquieted in vain. And hereof he gives one especial Instance, he heapeth up riches, and knoweth not who shall gather; which is but one Example of the manifold frustrations that men meet withal in the whole course of their lives, as not knowing what is good for them. We all profess to aim at one chief and principal end, namely the enjoyment of God in Christ, as our eternal reward; and in order thereunto to be carried on in the use of the means of faith and obedience, tending to that end. Now if this be so, the suitableness, or unsuitableness of all other things being good or evil unto us, is to be measured by their ⟨p. 395⟩tendency unto this end. And what know we hereof? As unto the things of this life, do we know, whether it will be best for us to be rich or poor, to have houses or to be harbourless, to abound or to want, to leave wealth and inheritances unto our Children, or to leave them naked unto the providence of God? do we know what state, what condition will most further our Obedience, best obviate our temptations, or call most on us to mortify our Corruptions? and if we know nothing at all of these things, as indeed we do not, were it not best for us to leave them quietly unto Gods disposal? I doubt not but it will appear at the last day, that a world of evil in the hearts of men was stifled by the destruction of their outward concernments, more by their inward troubles. That many were delivered from temptations by it, who otherwise would have been overtaken to their ruin and scandal of the Gospel; that many a secret Imposthume hath been lanced and cured by a stroke, for God doth not send Judgements on his own, for Judgements sake, for punishment sake; but always to accomplish some blessed design of Grace towards them.

3. Consider that of our selves we are not able to make a right judgement of what is good for us; what evil unto us, or what tends most directly unto our chiefest end, Psalm 39. 6. surely man walketh in ajvain shew; 〈non-Latin alphabet〉 in an Image full of false representations of things; in the midst of vain appearances that he knows not what to choose, or do aright, and therefore spends the most of his time and strength about things that are of no use or purpose unto him; Surely they are disquieted in vain. And hereof he gives one especial Instance, he heapeth up riches, and knoweth not who shall gather; which is but one Example of the manifold frustrations that men meet withall in the whole course of their lives, as not knowing what is good for them. We all profess to aym at one chief and principal end, namely the enjoyment of God in Christ, as our eternal reward; and in order thereunto to be carryed on in the use of the means of faith and obedience, tending to that end. Now if this be so, the suitableness, or unsuitableness of all other things being good or evil unto us, is to be measured by their ⟨p. 395⟩tendency unto this end. And what know we hereof? As unto the things of this life, do we know, whether it will be best for us to be rich or poor, to have houses or to be harbourless, to abound or to want, to leave wealth and inheritances unto our Children, or to leave them naked unto the providence of God? do we know what state, what condition will most further our Obedience, best obviate our temptations, or call most on us to mortifie our Corruptions? and if we know nothing at all of these things, as indeed we do not, were it not best for us to leave them quietly unto Gods disposal? I doubt not but it will appear at the last day, that a world of evil in the hearts of men was stifled by the destruction of their outward concernments, more by their inward troubles. That many were delivered from tèmptations by it, who otherwise would have been overtaken to their ruine and scandal of the Gospel; that many a secret Imposthume hath been lanced and cured by a stroke, for God doth not send Judgements on his own, for Judgements sake, for punishment sake; but alwayes to accomplish some blessed design of Grace towards them.

:988p. 395–396¶4

4. We may Consider that all these things about which we are troubled, fall directly within the compass of that good word of Gods grace, that he will make all things work together for the good of them that love him, Rom. 8. 28. All things that we enjoy, all things that we are deprived of, all that we do, all that we suffer; our losses, troubles, miseries, distresses in which the Apostle instanceth in the following verses, they shall all work ⟨p. 396⟩together for good; together with one another, and all with, and in subordination unto the power, grace, and wisdom of God. It may be, we see not how, or by what means it may be Effected: but he is infinitely wise and powerful, who hath undertaken it, and we know little or nothing of his ways. There is nothing that we have, or enjoy, or desire, but it hath turned unto some unto their hurt. Riches have been kept for men unto their hurt. Wisdom and high places have been the ruin of many. Liberty and plenty are to most a snare. Prosperity slays the foolish. And we are not of our selves, in any measure able to secure our selves from the hurt and poison that is in any of these things, but that they may be our ruin also, as they have already been, and every day are unto multitudes of the Children of men. It is enough to fill the soul of any man with horror and amazement, to consider the ways and ends of most of them that are entrusted with this worlds goods. Is it not evident that all their lives they seem industriously to take care that they may perish eternally? Luxury, riot, oppression, Intemperance (and of late especially) blasphemy and Atheism, they usually give up themselves unto. And this is the fruit of their abundance and security. What now if God should deprive us of all these things? Can any one certainly say, that he is worsted thereby? might they not have turned unto his everlasting perdition, as well as they do so of thousands as good by nature, and who have had advantages to be as wise as we? and shall we complain of Gods dispensations about them? And what shall we say, when he himself hath undertaken to make all things that he guides unto us to work together for our good? Anxieties of mind, and perplexities of heart about our losses is not that which we are called unto in our troubles; but this is that which is our duty;

4. We may Consider that all these things about which we are troubled, fall directly within the compass of that good word of Gods grace, that he will make all things work together for the good of them that love him, Rom. 8. 28. All things that we enjoy, all things that we are deprived of, all that we do, all that we suffer; our losses, troubles, miseries, distresses in which the Apostle instanceth in the following verses, they shall all work ⟨p. 396⟩together for good; together with one another, and all with, and in subordination unto the power, grace, and wisdom of God. It may be, we see not how, or by what means it may be Effected: but he is infinitely wise and powerful, who hath undertaken it, and we know little or nothing of his ways. There is nothing that we have, or enjoy, or desire, but it hath turned unto some unto their hurt. Riches have been kept for men unto their hurt. Wisdom and high places have been the ruine of many. Liberty and plenty are to most a snare. Prosperity slayes the foolish. And we are not of our selves, in any measure able to secure our selves from the hurt and poison that is in any of these things, but that they may be our ruine also, as they have already been, and every day are unto multitudes of the Children of men. It is enough to fill the soul of any man with horrour and amazement, to consider the wayes and ends of most of them that are entrusted with this worlds goods. Is it not evident that all their lives they seem industriously to take care that they may perish eternally? Luxury, riot, oppression, Intemperance (and of late especially) blasphemy and Atheism, they usually give up themselves unto. And this is the fruit of their abundance and security. What now if God should deprive us of all these things? Can any one certainly say, that he is worsted thereby? might they not have turned unto his everlasting perdition, as well as they do so of thousands as good by nature, and who have had advantages to be as wise as we? and shall we complain of Gods dispensations about them? And what shall we say, when he himself hath undertaken to make all things that he guides unto us to work together for our good? Anxieties of mind, and perplexities of heart about our losses is not that which we are called unto in our troubles; but this is that which is our duty;