ACTS iv. 12.

Neither is there falvation in any other: for there is none other name under heaven given among men whereby we must be faved.

T is not eafy to conceive any fubject, at once more important in itself, more feasonable in

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this age, and more fuited to the design of the prefent meeting, than the abfolute neceffity of falvation through CHRIST. We live in an age in which (as is often complained) infidelity greatly prevails; but yet in which the caufe of truth hath much lefs to fear from the affaults of its open enemies, than from the treachery of its pretended advocates. The lateft infidel writers have carried their own fcheme to fuch perfection, or extravagance, that it must discredit the cause in the eye of every fober judge *. And indeed

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* See David Hume's writings on morals throughout; where, befides leaving out entirely our duty to God, which he hath in common with many other late writers, he exprefsly founds juftice upon power and conveniency, derides chastity, and turns many of the most important virtues into vices. See also Essays.

the gospel can scarce receive a greater injury, than when any profeffing attachment to it, condefcend to enter the lifts with fuch abfurdities, or give ground of fufpicion that they ftand in need of a serious refutation.

But there is another quarter from which we have much greater reason to apprehend danger, viz. that clafs of men, who, being nominal Chriftians, difguife, or alter the gospel, in order to defend it. These often endeavour to give fuch views of Chriftianity, as will render it palatable to a corrupt worldly mind; and instead of abafing, will footh and gratify the pride of man. Hence the unnatural mixture often to be feen of modern philofophy with ancient Chriftianity. Hence the fundamental doctrines of the gospel are foftened, concealed, or denied; as, the loft and guilty ftate of man by nature, his liableness to everlafting mifery, and the neceffity of that fatisfaction and ranfom which was paid by our Redeemer when he died upon the cross. Instead of thefe, are we not many times prefented with a character of Chrift

on the principles of morality and natural religion; the author of which, at one decifive blow, takes away all fin, by founding virtue on a delufive feeling. These writings are far from being hurtful in proportion to the intention of their authors! for though the principles contained in them are often retailed in converfation, yet it is only by way of amufement, on account of their boldness or novelty, not one in an hundred appearing to have any serious conviction of their truth,

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as a teacher only, and not a Saviour; as one excellently qualified to reform the abuses that had fome how or other crept into the world, but the real fource of which is hardly confeffed, and never willingly brought into view? Is not our bleffed Redeemer thereby put on a level, and exprefsly claffed with mortal reformers? Perhaps indeed, a small compliment of fuperiority is paid him; which, however, there is reason to suspect arifes more from a prudent compliance with established faith, than from any inward and cordial esteem.

What could be reasonably expected as the effect of fuch conduct? No other than we find by experience hath actually taken place, that a caufe fo ill defended muft daily lose ground. The nearer Christianity is brought to the principles of infidels to folicit their esteem, the less occafion will they fee for it at all; and when it is perverted from its original purpose, it can expect no countenance from its real author. The truth is, if there be no more in the gospel than many by their language and writings would lead us to conceive, it is of small confequence whether it be embraced or not; and there can be little merit in a fociety who have this as the defign of their union, to fpread and propagate Chriftian knowledge. But very different are the fentiments expreffed by the apostle Peter in the text; where,

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fpeaking of Jefus Chrift of Nazareth, he says, "Neither is there falvation in any other: for "there is none other name under heaven given 66 among men whereby we must be saved."

I am fenfible, there are fome of the very perfons hinted at above, who endeavour to explain away this text, and give it a very different meaning from that in which you will easily perceive I underftand it. They make falvation to refer to the cure recorded in the preceding chapter, wrought upon the lame man? as if the apostle had faid, Neither is there a power of healing in any other, &c. This is but one instance among many of the force and constraint they put upon Scripture, in order to accommodate it to their own fentiments. I fhall not wafte your time by a tedious refutation of this criticism, -as the fense I affix to the words will be fufficiently supported by what shall follow on the subject. They appear to me plainly to affirm, that there is no other way by which finners of mankind can ef 'cape everlasting mifery, but through Chrift.

In difcourfing on this fubject, I propofe, thro' divine affiftance,

I. After a little illuftrating the meaning of the affertion, to establish and confirm its truth from the word of God.

II. To make a few reflections on this fcheme, and fhew, that it is not only moft self-confiftent, but most agreeable to the other parts of Scripture, as well as to the vifible ftate of the world; and therefore that those who, in reasoning with infidels, depart from it in any meafure, do thereby betray the cause which they profefs to fupport.

III. I fhall make fome practical improvement of what may be faid.

I return to the first of these.

And as to the meaning of the affertion, the word faving or falvation evidently supposes a state of mifery from which our deliverance must be wrought; and therefore no more than the full meaning of the paffage is expreffed in what follows, That all the pofterity of Adam are conceived in fin, and brought forth in iniquity; alienated in heart from the love of God, and expofed to the dreadful consequences of his difpleasure. That they have not only access to falvation through Chrift, but that in this work he hath no rival; it is his, exclufive of all others: fo that no man, whatever be his character, or whatever be his hope, fhall enter into reft, unlefs he be reconciled to God through Jesus Christ.

Now, that all mankind are by nature in a ftate of guilt and condemnation, is evident from

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