[85] 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 saved. I T is not easy to conceive any subject, at once more important in itself, more seasonable in this age, and more fuited to the design of the present 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 cause of truth hath much less to fear from the assaults of its open enemies, than from the treachery of its pretended advocates. The latest infidel writers have carried their own scheme to such perfection, or extravagance, that it must discredit the cause in the eye of every sober judge *. And indeed the 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 expressly founds juftice upon power and conveniency, derides chastity, and turns many of the most important virtues into vices. Sce also Essays the gospel can scarce receive a greater injury, than when any profeffing attachment to it, condescend to enter the lifts with fuch absurdities, or give ground of fufpicion that they stand in need of a ferious refutation. But there is another quarter from which we have much greater reason to apprehend danger, viz. that class of men, who, being nominal Christians, disguise or alter the gospel, in order to defend it. These often endeavour to give such views of Christianity, 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 seen of modern philosophy with ancient Chriftianity. Hence the fundamental doctrines of the gospel are foftened, concealed, or denied; as, the loft and guilty state of man by nature, his liableness to everlasting misery, and the neceffity of that fatisfaction and ransom which was paid by our Redeemer when he died upon the cross. Instead of these, are we not many times presented with a character of Christ on the principles of morality and natural religion; the author of which, at one decisive blow, takes away all fin, by founding virtue on a delusive 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 conversation, yet it is only by way of amusement, on account of their boldness or novelty, not one in an hundred appearing to have any serious conviction of their truth, as as a teacher only, and not a Saviour; as one excellently qualified to reform the abuses that had some how or other crept into the world, but the real source of which is hardly confeffed, and never willingly brought into view? Is not our blessed Redeemer thereby put on a level, and expressly classed with mortal reformers? Perhaps indeed, a small compliment of fuperiority is paid him; which, however, there is reason to suspect arises more from a prudent compliance with established faith, than from any inward and cordial esteem. What could be reasonably expected as the effect of such conduct? No other than we find by experience hath actually taken place, that a caufe so ill defended must daily lose ground. The nearer Christianity is brought to the principles of infidels to folicit their esteem, the less occasion 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 consequence whether it be embraced or not; and there can be little merit in a society who have this as the defign of their union, to spread and propagate Christian knowledge. But very different are the sentiments expressed by the apostle Peter in the text; where, speaking fpeaking of Jesus Christ of Nazareth, he says, " Neither is there salvation in any other: for "there is none other name under heaven given among men whereby we must be saved." 66 I am fenfible, there are some of the very persons hinted at above, who endeavour to explain away this text, and give it a very different meaning from that in which you will eafily perceive I understand it. They make salvation 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 sentiments. I shall not waste your time by a tedious refutation of this criticism, as the sense I affix to the words will be sufficiently supported by what shall follow on the subject. They appear to me plainly to affirm, that there is no other way by which sinners of mankind can efcape everlasting misery, but through Christ. In discourfing on this subject, I propose, thro' divine assistance, I. After a little illustrating the meaning of the affertion, to establish and confirm its truth from the word of God. II. To make a few reflections on this scheme, and shew, that it is not only most self-confiftent, but most agreeable to the other parts of Scripture, as well as to the visible state 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 profess to support. III. I shall make some practical improvement of what may be faid. I return to the first of these. And as to the meaning of the assertion, the word saving or falvation evidently supposes a state of misery 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 posterity of Adam are conceived in fin, and brought forth in iniquity; alienated in heart from the love of God, and exposed to the dreadful consequences of his difpleasure. That they have not only access to salvation through Christ, but that in this work he hath no rival; it is his, exclusive of all others: so that no man, whatever be his character, or whatever be his hope, shall enter into rest, 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 the |