salvation. When, therefore, they could not discover these attainments in themselves, they proceeded, by a rigorous sentence, to expunge their own names from the roll of the faithful. The same persons, however, when better informed about the nature of faith, and when taught that the attainments which we have just mentioned are rather the glorious fruits of an established, than the essential acts of a genuine faith, have gradually returned to greater composure of mind. 2dly, The minds of believers are sometimes agitated by so many storms of temptation, that they do not give, or are even incapable of giving, that attention, which is necessary to distinguish the proper exercises of their own souls. In this condition, they perform every thing in so irregular and desultory a manner, that, so long as the perturbation continues, they cannot clearly discern the state of their own heart, whilst the various thoughts of their mind and emotions of their will, mutually suc ceed and oppose one another with surprising rapidity. 3dly, Sometimes, also, it is not easy for believers, especially when their souls are in a disconsolate state, to compare their exercises with the description of a genuine faith; or, to speak more clearly, to compare the rule with that which is to be tried by the rule. This is particularly the case, when one has proposed to himself the idea of a lively faith, and finds only a languid faith in his heart. In such circumstances, finding little agreement, or rather, the greatest difference between the two, he must almost inevitably form too unfavourable a decision respecting his faith.

XXXVIII. It is not, indeed, absolutely necessary to salvation that every one should know that he is himself a believer; for the promise of salvation is annexed to the sincerity of faith, not to the knowledge which one

has of his faith. It is expedient, however, for the following purposes, that, by a careful search, every one should inquire into the truth and sincerity of his faith. 1st, That he may render to God the praise which is due for this inestimable gift. If the Apostle Paul so often rendered thanks to God for the faith of others, q how much more is it incumbent on every believer to bless the Lord for his own faith? This, however, he cannot do, unless he know that he has faith. 2dly, That he may enjoy great consolation in himself; for the consciousness of our faith is accompanied with assurance of our salvation. Accordingly, Paul joins these two together, saying; "I know whom I have believed, "and I am persuaded that he is able to keep that "which I have committed to him against that day." 3dly, That, with the greater alacrity, he may run the race of piety. When he is sure that his works proceed from a principle of faith, he is certain, at the same time, that his "labour shall not be in vain in the Lord;" and this assurance so animates the believer, that he becomes "stedfast, unmoveable, always abounding in the work of the Lord."s

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XXXIX. In fine, we must say something briefly with regard to the PROFESSION of faith; for the Creed is a kind of formulary of such a profession. This, the Apostle Peter, in the name of God, enjoins upon every believer; "Be ye ready always to give to every one that asketh you a reason of the hope that is in you." t This, the Spirit of faith dictates, influencing no less the tongues than the hearts of the faithful, as that

་

Phil. i. 3. Col. i. 3, 4. 1 Thes. i. 2, 3.

r

2 Tim. i. 12.

$ 1 Cor. xv. 58.

t 1 Pet. iii. 15.

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mystical "new wine which makes the maids19 eloquent."u "We having the same Spirit of faith, according as it is written, I believed, and therefore have "I spoken, we also believe, and therefore speak."v This the glory of God requires; to the promotion of which, by the declaration of the truth, and of the Divine perfections. shining in it, our tongue ought to be subservient; and the magnifying of which, Paul had in view in that boldness which he discovered." Love to our neighbour, also, who may be edified by this means, demands an open profession of faith. Such was the line of conduct observed by those Christian worthies, who, amidst the fury of the world, the rage of devils, and the frowns of tyrants; despising death in all its forms, whether they were cut off by the sword, or nailed to the cross, or thrown into the midst of the flames; with undaunted courage, and with a most clear unfaltering voice, (to adopt the expression of Eusebius concerning Vetius the Martyr,*)-declared those doctrines which they knew to be true. Basil the Great has nobly said, "That, rising superior to every emotion of "fear and shame, we ought to display great boldness " and courage in confessing our Lord Jesus Christ and "his words." To this, the Lord Jesus himself directs us by his own example; "he witnessed a good confession before Pontius Pilate." To this, if it proceed from a sincere heart, a promise of salvation is annexed; whilst, on the other side, our Lord denounces the

Aаμπgoтαтn Qwvñ. Hist. Eccles. Lib. v. Cap. 1.

most dreadful threatenings against those, who, from false modesty and carnal cowardice, are ashamed to confess him before men.a

XL. It has, therefore, been a laudable custom, observed from the most ancient times in the Christian Church, to admit no adult to the sacred laver of baptism, unless he has first made a public profession of his faith. Conformably to this practice, the children of Christians, after they had grown up to the years of discretion, were anciently presented to the Bishop,20 that they might act the same part which was required of adults who offered themselves for baptism. Having been initiated by baptism in infancy, when they were incapable of making a confession of faith to the Church; they were again presented by their Parents, about the end of their childhood, or when entering on youth, and examined by the Bishop, according to the form of a Catechism which was then well known and generally used. From this ancient rite, as Calvin observes,* the Church of Rome has derived her fictitious Sacrament of Confirmation. The same custom was also observed by the Bohemian Brethren; amongst whom parents presented their children, when about twelve years old, to the Pastor, in the church; that the children might make a public profession of their faith, and that it might appear, whether the parents had faithfully discharged their duty in giving them instruction, agreeably to the engagements under which they had come at their baptism. The manner in which this observance was introduced amongst them, is accurately related in

Instit. Lib. iv. cap. xix. § 4.

+ Lasitius de moribus et Institutis Fratrum Bohemorum, cap. xii. $28, 29.

* Luke ix. 26.

20 Sce NOTE XX.

the Account of the Discipline of the Bohemian Brethren.* Something similar, as Durel† shows, is practised in the Church of England.21 It were to be wished that the same observance were in use in our churches also; or, at least, that they who are admitted to the sacrament of the Lord's Supper made a public profession of their faith, in the presence and audience of the whole congregation. As to persons who refuse to make such a profession, even before the Consistory or Session, or before the Pastor in private, alleging the most frivolous apologies for their refusal,-I would they were admonished to consider, in the most serious manner, the awful denunciation of our Lord respecting those who shall be ashamed of him and of his words.

* Ratio Disciplinæ Ordinis Fratrum Bohemorum, p. 46. + Vindicia Eccles. Anglic. cap. xxiii. p. 253.

21 See NOTE XXI,