Moses, by the express command of God, erected a brazen serpent upon a pole, in the view of the camp of Israel [Numb. xxi. 9.]. Such of the people as were stung by the fiery serpents, were directed and commanded to look up to the brazen serpent. They who did so were healed. But if any resisted, they were sure to die. For no other means or physicians could relieve them. In like manner Christ Jesus our Saviour, once lifted up on the cross, is exhibited in the preaching of the gospel. Sinners, who are wounded and diseased by sin, are directed, exhorted, encouraged, and commanded to look up to him [John iii. 14, 15.]. And they who are persuaded so to do, are infallibly cured of all those spiritual maladies, under which they have long and sorely laboured. But all, who despise and reject this sovereign remedy of God's gracious appointment, either by a total indifference to religion, or by expecting salvation in any other way, will be left, and that most deservedly, to perish in their wilful obstinacy and unbelief [John iii, 36.].

PART II

In the former part of this address, I have already laid before you, in the plainest manner I was able, my views of the gospel of Christ. And as an experimental knowledge of this gospel is so very important, I have endeavoured to press that importance upon your consciences. Whether you have paid that attention to the subject, which it deserves and requires, yourselves best know. I can only say, that if I did not know it to be of great weight, I should not either speak or write of it with so much earnestness. But being persuaded and assured, by the express testimony of the holy scriptures, that these things are true; and truths, the knowledge of which is essential to your present and future happiness, I must be plain and faithful in declaring them. I ought to be very indifferent what men of depraved morals, and corrupt principles may say, or think of me, if I have the witness of a good conscience, and the approbation of the God whom I serve. My concern is for YOUR welfare and salvation; for I am certain, as I have told you before, and now tell you again, that unless the gospel is made the power of God to your souls, you must be miserable in time, and to eternity.

I propose now to give you some advices, to assist you in understanding the gospel for yourselves, which if you observe, I trust, you will attain to the possession of those principles, and walk by those rules, which will both afford you present peace, and secure your future happiness. For godliness has promises pertaining to the life that now is, and to that which is to come.

Let me then exhort you to attend seriously to what you are to believe; and to what you are to do. These two points include the sum and substance of the gospel, the whole of the christian life, and may be comprised in two words, FAITH and PRACTICE.

I. You must learn from the word of God, what you are to believe. True faith is the root and foundation of all real religion. Without this inward principle, nothing that we have done, or can do, will be acceptable to God [Heb. xi. 6.]. I have briefly informed you what you are to believe—That you are sinners, that Jesus Christ is an all-sufficient and willing Saviour—and that the word of God both warrants and commands you to look to him for salvation. This looking unto Jesus, is what we particularly mean by faith or believing. When we cordially and entirely rely upon him, upon the invitation of the promises of God, for pardon, peace, and eternal life, then we believe.

All who thus believe, through grace, are required and commanded to be careful of maintaining good works [Titus. iii. 8.]. As our moral, and what are often called, our virtuous actions, are to be tried by our religious principles; it is equally true, that our religious principles or at least the proof that they are indeed OUR principles, must be evidenced by our moral conduct. These two are so inseparably connected, that you may depend upon it, where one of them is wanting, what bears the name of the other, is no better than pretended. If what we profess to believe does not make us humble, honest, chaste, patient, and thankful, and regulate our tempers and behaviour, whatever good opinion we may form of our notions or state, we are but deceiving ourselves. The tree is known by its fruits [James. ii. 17,18.; Matt. vii. 20.]. In this way true believers are equally distinguished from profane sinners, and from specious hypocrites. The change in their hearts always produces a change in their whole deportment. Sin, which was once their delight, is now the object of their hatred. It was once necessary as their food, but now they avoid it as poison. They war, watch, and pray against it. And their delight is to study the revealed will of God.

By these tests you may judge of your true state before God. Surely you cannot suppose that your inward state is GOOD, while your outward conduct is BAD. Hence you may be assured that no unclean person, or profane swearer, no one who lives in direct opposition to the commands of God, can be, while he continues in this course, a true christian. Such a supposition would be no less absurd, than it would be to suppose, that a man is a good and peaceable subject, though he lives in open rebellion against the king. You may as well conceive of a holy devil, as of an unholy christian.

I hope you will not mistake me. I do not mean that true christians are without sin. But I affirm, that no true christian can live in an habitual course of sin. No, sin is their grief, their burden [1 John. iii. 8,9.; Rom. vii. 23,24.]; and when through temptation, or unwatchfulness, they are drawn aside, like the dove sent out of the ark, they can find no rest, till by hearty repentance, and true faith, they obtain a new sense of forgiveness.

I now proceed to offer you some directions, with which if you comply, I trust, that by the blessing of God, you will enjoy peace in your souls, and be enabled to regulate your conduct and conversation, as becometh the gospel of Christ.