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 by his omnipotence created from nothing, preserves and governs the heavens and the earth, and all things which they encompass: and not only do I believe in him from my heart, and profess this belief with my lips, but with the greatest ardour and piety tend towards him, as the supreme and most perfect good. Let it suffice thus briefly to state the substance of this first article: but as great mysteries lie concealed under almost every word, the pas tor must now give them a more minute consideration, in order that, as far as God has permitted, the faithful may approach, with fear and trembling, the contemplation of the glory of the divine Majesty.

The word " believe," therefore, does not here mean " to think," " to imagine," " to be of opinion," but, as the Sacred Scriptures teach, it expresses the deepest conviction of the mind, by which we give a firm and unhesitating assent to God revealing his mysterious truths. As far, therefore, as regards the use of the word here; he, who firmly and without hesitation is convinced of any thing, is said "to believe." Nor is the knowledge derived through faith to be considered less certain, because its objects are not clearly comprehended; for the divine light in which we see them, although it does not render them evident, yet sheds around them such a lustre as leaves no doubt on the mind regarding them. " For God, who commanded the light to shine out of darkness, hath shone in our hearts," " that the Gospel be not hidden to us, as to those that perish."

From what has been said, it follows that he who is gifted with this heavenly knowledge of faith, is free from an inquisitive curiosity; for when God commands us to believe, he does not propose to us to search into his divine judgments, or inquire into their reasons and their causes, but demands an immutable faith, by the efficacy of which, the mind reposes in the knowledge of eternal truth. And indeed, if, whilst we have the testimony of the Apostle, that" God is true and every man a liar;" it would argue arrogance and presumption to disbelieve the asseveration of a grave and sensible man affirming any thing as true, and urge him to support his asseveration by reasons and authorities; what temerity and folly does it not argue in those, who hear the words of God himself, to demand reasons for the heavenly and saving doctrines which he reveals? Faith, therefore, excludes not only all doubt, but even the desire of subjecting its truths to demonstration.

But the pastor should also teach, that he who says, " I believe," besides declaring the inward assent of the mind, which is an internal act of faith, should also openly and with alacrity profess and proclaim what he inwardly and in his heart believes: for the faithful should be animated by the same spirit that spoke by the lips of the prophet, when he said: " I believe, and there fore did I speak," and should follow the example of the Apostles who replied to the princes of the earth: " We cannot but