AN EXPOSITION UPON PSALM CXXX. › General Scope of the whole Psalm. › Verse 4 › Section, A practical exposition on the 130th Psalm (John Owen, 1669) | AskReformation

A53721:467

A practical exposition on the 130th Psalm

A practical exposition on the 130th Psalm wherein the nature of the forgiveness of sin is declared, the truth and reality of it asserted, and the case of a soul distressed with the guilt of sin and relieved by a discovery of forgiveness with God is at large discoursed / by John Owen.

John Owen 1616–1683London: printed by Robert White for Nathaniel Ponder, 1669

[6], 410 [i.e. 408] p. · 166k words · Wing O794 · ESTC R26853

Title page: Internet Archive scan of the Early English Books microfilm (opens the Internet Archive in a new tab)

AN EXPOSITION UPON PSALM CXXX. › General Scope of the whole Psalm. › Verse 4 › Section

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

[ Earlier:464–479 of 1,036

:464p. 161–162

But you will say (Secondly) Is it not said, that God willing ⟨p. 162⟩to show his wrath, and to make his power known, endures with much long-suffering, the Vessels of wrath fitted for destruction, Rom. 9. 22. So that it seems that the End of Gods endurance and longsuffering, to some at least, is only their fitting unto destruction.

But you will say (Secondly) Is it not said, that God willing ⟨p. 162⟩to shew his wrath, and to make his power known, endures with much long-suffering, the Vessels of wrath fitted for destruction, Rom. 9. 22. So that it seems that the End of Gods endurance and longsuffering, to some at least, is only their fitting unto destruction.

:465p. 162

Answ. 1. It is one thing to endure with much long suffering, another thing to exercise and declare patience. The former only intimates Gods withholding for a season of that destruction which he might justly inflict, which we speak not of; the other denotes an acting in a way of Goodness and kindness for some especial end.

:466p. 162¶2

2. The next Verse declares the great end of Gods patience, and answers this Objection. That he might make known the riches of his glory in the vessels of mercy which he had prepared for glory, ver. 23. This is the great End of Gods patience, which whilst he is in the pursuit of towards the Vessels of mercy; he endureth others with much long-suffering, and forbearance. This then is fully evident, that there could be no sufficient Reason assigned of the patience of God towards sinners, but that there is forgiveness prepared for them that come to him by Christ.

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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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•

:468p. 162–163

Let us therefore also mind this Evidence in the Application of our selves to God for pardon. It is certain that God might have taken us from the womb, and have cast us into utter darkness. And in the course of our lives we have been guilty of such provocations, as God might justly have taken the Advantage ⟨p. 163⟩of, to glorify his Justice and Severity in our ruin. But yet we have lived thus long in the patience and forbearance of God. And to what end hat he thus spared us, and let pass those Advantages for our destruction, that we have put into his hand? Is it not that he might by his patience, give us leave and space to get an interest in that forgiveness which he thus testifies to be in himself? Let us then be encouraged by it, to use it unto the end and purpose for which it is exercised towards us. You that are yet in doubt of your condition, consider that the patience of God was extended unto you this day, this very day, that you might use it for the obtaining of the remission of your sins. Lose not this day, not one day more, as you love your souls. For woeful will be their condition, who shall perish for despising or abusing of the patience of God.

Let us therefore also mind this Evidence in the Application of our selves to God for pardon. It is certain that God might have taken us from the womb, and have cast us into utter darkness. And in the course of our lives we have been guilty of such provocations, as God might justly have taken the Advantage ⟨p. 163⟩of, to glorifie his Justice and Severity in our ruine. But yet we have lived thus long in the patience and forbearance of God. And to what end hat he thus spared us, and let pass those Advantages for our destruction, that we have put into his hand? Is it not that he might by his patience, give us leave and space to get an interest in that forgiveness which he thus testifies to be in himself? Let us then be encouraged by it, to use it unto the end and purpose for which it is exercised towards us. You that are yet in doubt of your condition, consider that the patience of God was extended unto you this day, this very day, that you might use it for the obtaining of the remission of your sins. Lose not this day, not one day more, as you love your souls. For wosul will be their condition, who shall perish for despising or abusing of the patience of God.

:469p. 163–164¶6

¹VI. The faith and experience of the Saints in this world, give in testimony unto this truth; and we know that their Record in this matter is true. Let us then ask of them what they believe, what they have found, what they have Experience of, as to the forgiveness of sin. This God himself directs and leads us unto, by appealing unto our own experience, whence he shows us that we may take relief and supportment in our distresses, Isa. 40. 28. Hast thou not heard; hast not thou known? Hast not thou thy self, who now criest out that thou art lost and undone, because God hath forsaken thee, sound and known by experience the contrary from his former dealings with thee? And if our own Experiences may confirm us against the workings of our unbelief, so may those of others also. And this is that which Eliphas directs Job unto, Chap. 6. 1. Call now if there be any that will answer thee, and to which of the Saints wilt thou look. It is not a supplication to them for help, that is intended, but an enquiry after the Experience in the case in hand, wherein he wrongfully thought they could not justify Job. [Greek or Hebrew] to which of the Saints, on the right hand or left, wilt thou have regard in this matter? Some would foolishly hence seek to confirm the Invocation of the Saints departed; when indeed if they were intended, it is rather forbidden and discountenanced ⟨p. 164⟩than directed unto. But the [Greek or Hebrew] here, are the [Greek or Hebrew] Psal. 16. 2. The Saints that are in the Earth whose experiences Job is directed to enquire into and after. David makes it a great encouragement unto waiting upon God, as a God hearing prayers, that others had done so and found success, Psal. 34. 6. This poor man cried unto the Lord, and the Lord heard him, and saved him out of his troubles. If he did so, and had that blessed Issue, why should not we do so also? The experiences of one, are often proposed for the confirmation and establishment of others: so the same David, Come saith he, and hear all ye that fear God, and I will declare what he hath done for my soul. He contents not himself to mind them of the Word, Promises, and Providence of God, which he doth most frequently; but he will give them the encouragement and supportment also of his own Experience.

¹VI. The faith and experience of the Saints in this world, give in testimony unto this truth; and we know that their Record in this matter is true. Let us then ask of them what they believe, what they have found, what they have Experience of, as to the forgiveness of sin. This God himself directs and leads us unto, by appealing unto our own experience, whence he shews us that we may take relief and supportment in our distresses, Isa. 40. 28. Hast thou not heard; hast not thou known? Hast not thou thy self, who now cryest out that thou art lost and undone, because God hath forsaken thee, sound and known by experience the contrary from his former dealings with thee? And if our own Experiences may confirm us against the workings of our unbelief, so may those of others also. And this is that which Eliphas directs Job unto, Chap. 6. 1. Call now if there be any that will answer thee, and to which of the Saints wilt thou look. It is not a supplication to them for help, that is intended, but an enquiry after the Experience in the case in hand, wherein he wrongfully thought they could not justifie Job. 〈non-Latin alphabet〉 to which of the Saints, on the right hand or left, wilt thou have regard in this matter? Some would foolishly hence seek to confirm the Invocation of the Saints departed; when indeed if they were intended, it is rather forbidden and discountenanced ⟨p. 164⟩than directed unto. But the 〈non-Latin alphabet〉 here, are the 〈non-Latin alphabet〉 Psal. 16. 2. The Saints that are in the Earth whose experiences Job is directed to enquire into and after. David makes it a great encouragement unto waiting upon God, as a God hearing prayers, that others had done so and found success, Psal. 34. 6. This poor man cryed unto the Lord, and the Lord heard him, and saved him out of his troubles. If he did so, and had that blessed Issue, why should not we do so also? The experiences of one, are often proposed for the confirmation and establishment of others: so the same David, Come saith he, and hear all ye that fear God, and I will declare what he hath done for my soul. He contents not himself to mind them of the Word, Promises, and Providence of God, which he doth most frequently; but he will give them the encouragement and supportment also of his own Experience.

1Experience of the Saints giving Testimony to Forgiveness.Experience of the Saints giveing Testimony to Forgiveness.

:472p. 165–166¶1

¹1. Men living under the profession of Religion, and not experiencing the power, virtue, and efficacy of it in their hearts are, whatever they profess, very near to Atheism, or at least exposed to great temptations thereunto. If they profess they know God, but in works deny him, they are abominable, and disobedient, and unto every good work reprobate, Tit. 1. 16. Let such men lay aside Tradition and Custom, let them give up themselves to a free and a rational consideration of things, and they will quickly find that all their profession is but a miserable self-deceiving; and that indeed they believe not one word of the Religion which they profess. For of what their Religion affirms to be in themselves, they find not any thing true or real. And what Reason have they then to believe that the things which it speaks of that are without them, are one jot better? If they have no Experience of what it affirms to be within them, what confidence can they have of the Reality of what it reveals to be without them? John tells us, that he who saith he loves God whom he hath not seen, and doth not love his Brother whom he hath seen, is a liar. Men who do not things of an equal concernment unto them wherein they may be tried, are not to be believed in what they profess about greater things whereof no trial can be had. So he that believes not, who experienceth not the power of that which the Religion he professeth affirms to be in him, if he says that he doth believe other things which he can have no Experience of, he is a liar. For instance, he that professeth the Gospel, avows that the death of Christ doth crucify sin, that faith purifieth the heart, that the Holy Ghost quickens and enables the soul unto duty; that God is good and gracious unto all that come unto him; that there is precious Communion to be obtained with him by Christ; ⟨p. 166⟩that there is great Joy in believing. These things are plainly, openly, frequently insisted on in the Gospel? Hence the Apostle presseth men unto Obedience on the account of them; and as it were leaves them at liberty from it, if they were not so, Phil. 2. 11.

¹1. Men living under the profession of Religion, and not experiencing the power, vertue, and efficacy of it in their hearts are, whatever they profess, very near to Atheism, or at least exposed to great temptations thereunto. If they profess they know God, but in works deny him, they are abominable, and disobedient, and unto every good work reprobate, Tit. 1. 16. Let such men lay aside Tradition and Custome, let them give up themselves to a free and a rational consideration of things, and they will quickly find that all their profession is but a miserable self-deceiving; and that indeed they believe not one word of the Religion which they profess. For of what their Religion affirms to be in themselves, they find not any thing true or real. And what Reason have they then to believe that the things which it speaks of that are without them, are one jot better? If they have no Experience of what it affirms to be within them, what confidence can they have of the Reality of what it reveals to be without them? John tells us, that he who saith he loves God whom he hath not seen, and doth not love his Brother whom he hath seen, is a lyar. Men who do not things of an equal concernment unto them wherein they may be tryed, are not to be believed in what they profess about greater things whereof no tryal can be had. So he that believes not, who experienceth not the power of that which the Religion he professeth affirms to be in him, if he sayes that he doth believe other things which he can have no Experience of, he is a lyar. For instance, he that professeth the Gospel, avows that the death of Christ doth crucifie sin, that faith purifieth the heart, that the Holy Ghost quickens and enables the soul unto duty; that God is good and gracious unto all that come unto him; that there is precious Communion to be obtained with him by Christ; ⟨p. 166⟩that there is great Joy in believing. These things are plainly, openly, frequently insisted on in the Gospel? Hence the Apostle presseth men unto Obedience on the account of them; and as it were leaves them at liberty from it, if they were not so, Phil. 2. 11.

1The Evidence that is in Spiritual Experience.

:473p. 166¶1

Now if men have lived long in the profession of these things, saying that they are so, but indeed find nothing of Truth, Reality, or Power in them, have no experience of the effects of them, in their own hearts or souls, what stable ground have they of believing any thing else in the Gospel whereof they cannot have experience? A man professeth that the death of Christ will mortify sin, and subdue corruption; Why doth he believe it? because it is so affirmed in the Gospel: How then, doth he find it to be so? Hath it this effect upon his soul, in his own heart? not at all; he finds no such thing in him. How then can this man believe that Jesus Christ is the Son of God, because it is affirmed in the Gospel; seeing that he finds no real truth of that which it affirms to be in himself? So our Saviour argues, John 3. 12. If I have told you earthly things and ye believe not; how will you believe, if I tell you heavenly things? If you believe not the doctrine of Regeneration, which you ought to have experience of, as a thing that is wrought in the hearts of men on the earth; how can you assent unto those heavenly mysteries of the Gospel, which at first are to be received by a pure Act of faith, without any present sense or experience.

Now if men have lived long in the profession of these things, saying that they are so, but indeed find nothing of Truth, Reality, or Power in them, have no experience of the effects of them, in their own hearts or souls, what stable ground have they of believing any thing else in the Gospel whereof they cannot have experience? A man professeth that the death of Christ will mortifie sin, and subdue corruption; Why doth he believe it? because it is so affirmed in the Gospel: How then, doth he find it to be so? Hath it this effect upon his soul, in his own heart? not at all; he finds no such thing in him. How then can this man believe that Jesus Christ is the Son of God, because it is affirmed in the Gospel; seeing that he finds no real truth of that which it affirms to be in himself? So our Saviour argues, John 3. 12. If I have told you earthly things and ye believe not; how will you believe, if I tell you heavenly things? If you believe not the doctrine of Regeneration, which you ought to have experience of, as a thing that is wrought in the hearts of men on the earth; how can you assent unto those heavenly mysteries of the Gospel, which at first are to be received by a pure Act of faith, without any present sense or experience.

:475p. 167

You will say then, What shall a man do who cannot find or obtain an experience in himself of what is affirmed in the Word? he cannot find the death of Christ crucifying sin in him, and he cannot find the Holy Ghost sanctifying his nature, or obtain Joy in believing. What shall he then do? Shall he not believe, or profess those things to be so, because he cannot obtain a blessed Experience of them? I answer, Our Saviour hath perfectly given direction in this case, John 7. 17. If any man will do his will he shall know of the doctrine, whether it be of God, or whether I speak of my self. Continue in following after the things revealed in the Doctrine of the Gospel, and you shall have a satisfactory experience that they are true, and that they are of God; cease not to act faith on them and you shall find their effects; for then shall we know, if we follow on to know the Lord, Hosea 6. 3. Experience will ensue upon permanency in faith and obedience. Yea, the first Act of sincere believing, will be accompanied with such a taste, will give the soul so much experience as to produce a firm adherence unto the things believed. And this is the way to prove, what is that good and acceptable and perfect Will of God, which is revealed unto us, Rom. 12. 2.

You will say then, What shall a man do who cannot find or obtain an experience in himself of what is affirmed in the Word? he cannot find the death of Christ crucifying sin in him, and he cannot find the Holy Ghost sanctifying his nature, or obtain Joy in believing. What shall he then do? Shall he not believe, or profess those things to be so, because he cannot obtaine a blessed Experience of them? I answer, Our Saviour hath perfectly given direction in this case, John 7. 17. If any man will do his will he shall know of the doctrine, whether it be of God, or whether I speak of my self. Continue in following after the things revealed in the Doctrine of the Gospel, and you shall have a satisfactory experience that they are true, and that they are of God; cease not to act faith on them and you shall find their effects; for then shall we know, if we follow on to know the Lord, Hoseah 6. 3. Experience will ensue upon permanency in faith and obedience. Yea, the first Act of sincere believing, will be accompanied with such a taste, will give the soul so much experience as to produce a firm adherence unto the things believed. And this is the way to prove, what is that good and acceptable and perfect Will of God, which is revealed unto us, Rom. 12. 2.

:477p. 168¶1

1. That there is a great Answerableness, and Correspondency between the heart of a Believer, and the truth that he doth believe. As the Word is in the Gospel, so is Grace in the heart; yea, they are the same thing variously expressed, Rom. 6. 17. You have obeyed from the heart, [Greek or Hebrew], the form of Doctrine delivered unto you. As our Translation doth not, so I know not how in so few words to express that which is emphatically here insinuated by the Holy Ghost. The meaning is, that the Doctrine of the Gospel begets the form, figure, image, or likeness of it self in the hearts of them that believe: So they are cast into the mould of it. As is the one, so is the other. The principle of Grace in the heart, and that in the Word, are as children of the same Parent, completely resembling and representing one another. Grace is a living Word, and the Word is figured, limned Grace: As is Regeneration, so is a Regenerate heart: As is the Doctrine of faith, so is a Believer. And this gives great Evidence unto, and Assurance of the things that are believed. As we have heard, so we have seen and found it; such a soul can produce the duplicate of the Word, and so adjust all things thereby.

1. That there is a great Answerableness, and Correspondency between the heart of a Believer, and the truth that he doth believe. As the Word is in the Gospel, so is Grace in the heart; yea, they are the same thing variously expressed, Rom. 6. 17. You have obeyed from the heart, 〈non-Latin alphabet〉, the form of Doctrine delivered unto you. As our Translation doth not, so I know not how in so few words to express that which is emphatically here insinuated by the Holy Ghost. The meaning is, that the Doctrine of the Gospel begets the form, figure, image, or likeness of it self in the hearts of them that believe: So they are cast into the mould of it. As is the one, so is the other. The principle of Grace in the heart, and that in the Word, are as children of the same Parent, compleatly resembling and representing one another. Grace is a living Word, and the Word is figured, limned Grace: As is Regeneration, so is a Regenerate heart: As is the Doctrine of faith, so is a Believer. And this gives great Evidence unto, and Assurance of the things that are believed. As we have heard, so we have seen and found it; such a soul can produce the duplicate of the Word, and so adjust all things thereby.

:478p. 168–169¶2

2. That the first Original Expression of Divine Truth is not in the Word, no not as given out from the infinite Abyss of Divine Wisdom and Veracity, but it is first hid, laid up, and expressed in the Person of Christ. He is the [Greek or Hebrew], the first pattern of truth which from him is expressed in the Word, and from, and by the Word, impressed on the hearts of Believers; so that as it hath pleased God that all the treasures of Wisdom and Knowledge should be in him, dwell in him, have their principal residence in him, Col. 2. 3. So the whole Word is but a Revelation of the Truth in Christ, or an expression of his Image and likeness to the Sons of men. Thus we are said to learn the Truth as it is in Jesus, Eph. 4. 21. It is in Jesus originally, and from ⟨p. 169⟩really, and from him it is communicated unto us by the Word. We are thereby taught, and do learn it; for thereby as the Apostle proceeds, we are renewed in the Spirit of our mind, and do put on the new man which after God is created in Righteousness, and true Holiness, ver. 23, 24. First, the Truth is in Jesus; then it is expressed in the Word; this Word learned, and believed, becomes Grace in the heart, every way answering unto the Lord Christ his Image from whom this transforming Truth did thus proceed. Nay, this is carried by the Apostle yet higher, namely unto God the Father himself whose Image Christ is, and Believers his, through the Word, 2 Cor. 3. 18. We all with open face beholding as in a glass the glory of the Lord, are changed into the same Image, from glory to glory by the Spirit of the Lord, whereunto add, Chap. 4. 6. God who commanded light to shine out of darkness, hath shined into our hearts to give the light of the knowledge of God in the face of Jesus Christ. The first pattern or example of all Truth and Holiness is God himself: hereof Christ is the Image. ver. 4. Christ is the Image of God, The brightness of his glory, and the express Image of his person, Heb. 1. 3. The Image of the invisible God, Col. 1. 15. Hence we are said to see the glory of God in the face of Jesus Christ; because he being his Image, the Love, Grace, and Truth of the Father are represented and made conspicuous in him. For we are said to behold it in his face, because of the open and illustrious manifestation of the glory of God in him. And how do we behold this glory?

2. That the first Original Expression of Divine Truth is not in the Word, no not as given out from the infinite Abysse of Divine Wisdom and Veracity, but it is first hid, laid up, and expressed in the Person of Christ. He is the 〈non-Latin alphabet〉, the first pattern of truth which from him is expressed in the Word, and from, and by the Word, impressed on the hearts of Believers; so that as it hath pleased God that all the treasures of Wisdom and Knowledge should be in him, dwell in him, have their principal residence in him, Col. 2. 3. So the whole Word is but a Revelation of the Truth in Christ, or an expression of his Image and likeness to the Sons of men. Thus we are said to learn the Truth as it is in Jesus, Eph. 4. 21. It is in Jesus originally, and from ⟨p. 169⟩really, and from him it is communicated unto us by the Word. We are thereby taught, and do learn it; for thereby as the Apostle proceeds, we are renued in the Spirit of our mind, and do put on the new man which after God is created in Righteousness, and true Holiness, ver. 23, 24. First, the Truth is in Jesus; then it is expressed in the Word; this Word learned, and believed, becomes Grace in the heart, every way answering unto the Lord Christ his Image from whom this transforming Truth did thus proceed. Nay, this is carried by the Apostle yet higher, namely unto God the Father himself whose Image Christ is, and Believers his, through the Word, 2 Cor. 3. 18. We all with open face beholding as in a glass the glory of the Lord, are changed into the same Image, from glory to glory by the Spirit of the Lord, whereunto add, Chap. 4. 6. God who commanded light to shine out of darkness, hath shined into our hearts to give the light of the knowledge of God in the face of Jesus Christ. The first pattern or example of all Truth and Holiness is God himself: hereof Christ is the Image. ver. 4. Christ is the Image of God, The brightness of his glory, and the express Image of his person, Heb. 1. 3. The Image of the invisible God, Col. 1. 15. Hence we are said to see the glory of God in the face of Jesus Christ; because he being his Image, the Love, Grace, and Truth of the Father are represented and made conspicuous in him. For we are said to behold it in his face, because of the open and illustrious manifestation of the glory of God in him. And how do we behold this glory?

:479p. 169–170¶2

in a Glass (as in a glass) that is, in the Gospel, which hath the Image and likeness of Christ, who is the Image of God reflected upon it, and communicated unto it. So have we traced Truth, and Grace, from the Person of the Father, unto the Son as Mediator, and thence transfused into the Word. In the Father it is Essentially; in Jesus Christ originally and exemplarily; and in the Word as in a transcript or Copy. But doth it abide there? No, God by the Word of the Gospel shines into our hearts, Chap. 4 6. He irradiates our minds with a saving light into it, and apprehension of it. And what thence ensues? the soul of a believer is changed into the same Image by the effectual working of the Holy Ghost, Chap. 3. 18. that is, the likeness of Christ implanted on the Word, is ⟨p. 170⟩impressed on the soul it self, whereby it is renewed into the Image of God, whereunto it was at first created. This brings all into a perfect Harmony. There is not where Gospel Truth is effectually received, and experienced in the soul, only a consonancy merely between the soul and the Word, but between the soul and Christ by the Word, and the soul and God by Christ. And this gives assured establishment unto the soul in the things that it doth believe. Divine Truth so conveyed unto us, is firm, stable, and immovable. And we can say of it in a spiritual sense, that which we have heard, that which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life, we know to be true. Yea, a Believer is a Testimony to the certainty of truth in what he is, much beyond what he is in all that he saith. Words may be pretended; Real effects have their Testimony inseparably annexed unto them.

in a Glass (as in a glass) that is, in the Gospel, which hath the Image and likeness of Christ, who is the Image of God reflected upon it, and communicated unto it. So have we traced Truth, and Grace, from the Person of the Father, unto the Son as Mediator, and thence transfused into the Word. In the Father it is Essentially; in Jesus Christ originally and exemplarily; and in the Word as in a transcript or Copy. But doth it abide there? No, God by the Word of the Gospel shines into our hearts, Chap. 4 6. He irradiates our minds with a saving light into it, and apprehension of it. And what thence ensues? the soul of a believer is changed into the same Image by the effectual working of the Holy Ghost, Chap. 3. 18. that is, the likeness of Christ implanted on the Word, is ⟨p. 170⟩impressed on the soul it self, whereby it is renewed into the Image of God, whereunto it was at first created. This brings all into a perfect Harmony. There is not where Gospel Truth is effectually received, and experienced in the soul, only a consonancy meerly between the soul and the Word, but between the soul and Christ by the Word, and the soul and God by Christ. And this gives assured establishment unto the soul in the things that it doth believe. Divine Truth so conveyed unto us, is firm, stable, and immoveable. And we can say of it in a spiritual sense, that which we have heard, that which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life, we know to be true. Yea, a Believer is a Testimony to the certainty of truth in what he is, much beyond what he is in all that he saith. Words may be pretended; Real effects have their Testimony inseparably annexed unto them.