When such a text as this is named for the foundation of discourse, some nicer hearers begin to grow jealous, that the preacher is entering into mystery and inward light, and they expect to hear no clear and solid reasoning, nor any justness of thought. Thus blinded by their own prejudices, they prevent their improvement by the ministry of the word; and because they have heard the experiences of christians wittily ridiculed, they resolve to believe that nothing of experimental religion can be justified to strict reason, or have any thing to do with argument. But how impious, and how unreasonable a fancy this is, will sufficiently appear, if it can be proved that every true christian has a most rational and incontestable evidence of the truth of his religion, drawn from the change that is hereby made in his own heart. If it can once be made evident, that eternal life is begun in every soul that believes in Jesus Christ, this will confirm christianity with a high hand, and confute the wicked scandal for ever. I have begun this attempt in the first discourse, and have shewn that eternal life is composed of two parts, _viz._ holiness and happiness. The happiness of it consists in a just and comfortable sense of the forgiveness of sin, and a lively hope and persuasion of the special love of God, and the delightful harmony of all the natural powers, _viz._ reason, conscience, the will and the passions. Where these are found, heaven is begun; eternal life has taken possession of the soul; and this evidently proves the doctrine that effected it to be divine. Now, if an atheist, a heathen, or a Jew, should cavil and say, “Are not all your hopes mere presumption? Are not your sense and persuasion of the love of God mere delusions of fancy, and raptures of warm imagination, without any ground, or solid foundation of reason?” The christian may boldly refute such suspicions. These are no vain transports, no foolish visions of hope and joy, because as high and glorious as my comforts and my expectations are, they are built on a due apprehension of the justice of God, as well as his mercy; I have no hopes of pardon by Jesus Christ, but what are supposed by the righteousness and truth of God, as well as his goodness; for in this way of salvation, offended justice is satisfied to the full, and mercy can exert itself in full glory, without the least dishonour or reflection on the strict righteousness of God. God is just in the justification of a sinner this way; _He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness_; 1 John i. 9. Besides, says the christian, the change wrought in me is real, and not imaginary; I am quite another creature than once I was: the several powers of my nature, that were wont to be in perpetual war, now enjoy a peaceful harmony, and my soul feels the pleasure, and the divine peace. My strictest and severest reason approves the change, and owns it to be divine.