propofitions, as they are called, from which SERM. we cannot withhold our affent as foon as they VIII. are intelligibly proposed. Again, what is strictly call'd demonstration, or plain undeniable consequences from these self-evident actions, the understanding finds itself irrefiftibly determin'd to acquiefce in; but then, high probability, when the cafe does not admit of farther proof, arifing from the nature of things, from analogy, from experience, from teftimony, where the arguments on one fide preponderate in our judgments against all we can difcern on the other, this alfo captivates the mind, and we can't help yielding to its force. Especially practical principles are govern'd in their operation by this kind of evidence. It is a great part of our appointed imperfection in this ftate, that we have not an intuitive knowledge of things, which yet very nearly concern us as the objects of our affections and our pursuits. What shall we do in this cafe? Shall we neglect these things, and quit our cares about them for want of fufficient certainty? No man reasons or acts so in the affairs of common life, nay, we take up with low degrees of probability. Do men altogether decline commerce because it is li 4 able SERM. able to fome rifques, and they have not an VIII. abfolute certainty of profitable returns? Will the hufbandman forbear plowing his grounds, and sowing in the proper feafon, because he is not fure of a plentiful harvest? No, he does not fufpend his hopes and his endeavours for want of demonstration; but being folicitous for his intereft, and feeing no other way to provide for himfelf, he enters into action with confidence and diligence. In like manner the chriftian conducts himfelf. The cafe of the feed-time and the harvest, one inftance I mentioned in the business of this life, is used by the facred writers as an image of the present and the future ftate, as they relate to each other. Perhaps dry, uinterested, and fpeculative, rather, fceptical minds, may think our prospects and our boldness with refpect to the day of judgment fanciful and enthufiaftic; there is indeed no demonftration: But the christian who has moral perfection and the happiness refulting from it greatly at heart, and strong affections to God and goodness, finds evidence which is fatisfying, which inspires him with confidence, and excites him to affiduous diligence. This leads me more particularly to con- SER M. fider, what the evidence is upon which our VIII. boldness in the judgment refts; and it has these two rational foundations, first, the truth of the principles of natural religion and of christianity, or an affurance that God will fulfil the promises made to his férvants, that he will finally acquit from condemnation, and give eternal life to all them who have fincerely obeyed the gospel. And fecondly, the chriftian's consciousness of his own fincerity in that obedience. The former I shall not now infist on, for I speak to christians, to them who believe the gospel, and I hope the foundation need not again be laid. The other, that is, the inward consciousness, the subject being what paffes in the mind itself, is, in general, the greateft certainty we can attain to. We know our own existence, our own faculties, and' the exercise of them, by an immediate institution; and this kind of knowledge admits of no reasoning; the mind can have no clearer views, nor greater certainty of fuch points than what arifes from the first attentive felf-reflection. 'Tis true, experience shows us that the human mind is capable of fuch disorders, whatever the caufe be, as to SERM. be confus'd, and even misled in judging of VIII. its own operations. A man under an indif pofition of his thinking powers may imagine he fees or perceives what really he does not perceive; but this does not deftroy the certainty of fense and consciousness, in which we must neceffarily reft, being able to proceed no farther; and the error is corrected only by reviewing the matter in a calmer and more compos'd state. In like manner, though the heart, through inattention and prejudices, may judge amiss concerning its own moral ftate, which is a more complet fubject of reflection and felf conscious knowledge than the mere exercife of our natural powers, yet in general is this evidence to a well difpofed upright heart, calmly and deliberately examining itfelf, clear enough, and built upon a firm and ftable foundation, fufficient to all the purposes of the felf-enjoyment which arises from integrity, and of affuring itself before God, and having confidence of his felicitating favour. I take this felf knowledge of our perfection in love, which is here faid to be the ground of boldness in the day of judgment, to be in effect the fame with what St. Paul, 2 Tim. i. 12. expreffes by his knowing .5 knowing whom he believed, and his perfuafion SER M. of his ability to keep that which he committed VIII. to him against that day. For what is believing? What is committing the foul to Chrift, which a man is confcious of as the ground of his hope? It is not a tranfient act, but an habitual temper of mind clearly appearing to itself upon an impartial review, in all respects, and without reserve, conformable to the gofpel; fincere difpofitions and good purposes uniformly carried into actual execution in a pious and universally virtuous converfation; which was another subject of the apostle's joyful consciousness completing the former, 2 Cor. i. 12. Our rejoycing is C this, the teftimony of our confcience, that in F fimplicity and godiy fincerity, not with fleshly wisdom, but by the grace of God, we have had our converfation in the world. も C Now what is this other than the perfection of love, as it has been explained, that is of all reli- |