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The Only Saving Name.

The Only Saving Name.

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Published by GLENN DALE PEASE
BY T. H. STOCKTON.


"Neither is there salvation in any other: for there is none other name,
under heaven, given among men, whereby we must be saved."

Acts, iy: 12.
BY T. H. STOCKTON.


"Neither is there salvation in any other: for there is none other name,
under heaven, given among men, whereby we must be saved."

Acts, iy: 12.

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Published by: GLENN DALE PEASE on Sep 16, 2013
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THE OLY SAVIG AME.BY T. H. STOCKTO."either is there salvation in any other: for there is none other name,under heaven, given among men, whereby we must be saved."Acts, iy: 12.From the text and context, the following threepropositions are collected: 1. That God has given tothe world the name of Jesus Christ of azareth,whom the Jews crucified, and whom he raised from thedead, as the name whereby men must be saved; 2.That there is none other name so given under heavenor among men ; and, 8. That there is not, therefore,salvation in any other.The first of these propositions is of supreme impor-tance. It involves the honor of God and the happinessof man. It implies a contrast of divine perfection andhuman imperfection ; of the goodness, wisdom, andpower of our Maker, to the depravity, folly, and weak-ness of our race; a contrast solemn, wonderful, andoverwhelming; tending to penitence, faith, and obedi-ence — and, by such means, to redemption and praise.The necessity for salvation is universal. The proofsof this necessity are witnessed in sin, sorrow, anddeath, all over the world. The acknowledgment of itis seen and heard, in tears and groans, wherever thereare eyes to weep or lungs to breathe. The desire forit is nearly or quite co-extensive: being everywhere(266)THE OHLY 8AVIHG HAMS. 96T
 
expressed by the institutions of religion, either true orfalse. In a word, the fearful haunts of the fugitiveliving, and the silent homes of the settled dead, arealike overshadowed by this one want.Such a condition is sufficient, of itself to invest withthe most persuasive probability the supposition of somesaving intervention on the part of the Almighty. But,as Christian ministers, we go farther than this: assert-ing, as the distinctive duty of our glorious office, thatsuch an intervention has been made — presenting andelucidating the historic and prophetic testimony, inrelation to the origin, progress, and completion of theplan. In the course of this development, we are con-strained, by the most imperative obligations, to state-in the clearest, fullest, and strongest terms — the deephumiliation and dishonored death of the personannounced as the elect agent of the Godhead for theaccomplishment of this incomparable work.Here it is, that our sinful nature, from first to last,evinces its hostility to the revelation of the Highest.otwithstanding its beseeching acknowledgment of the necessity for salvation, it turns away offended fromsuch a Saviour as this. As though the lessons of Edenwere forgotten : as though the frost of death had neverfallen on the Tree of Life, and the golden terrace overthe folded gate had never flashed with the fire-swordsof the cherubim : man, even in his degradation, stillambitious to become a god, and yet, with marvelousinconsistency, still disdaining to be like God, preferspride and damnation to humility and redemption, everreceding from heaven by perverse perseverance in thepath that takes hold on hell.In all this opposition, ignorance is as remarkable aspride. These deplorable distinctions of the natural
 
268 THE OLY SAVIG AMB.man are, indeed, inseparable. If one exist, so mustthe other. If one prevail, so will the other. If onedecline, so will the other. And herein is our hope.Herein is the hope of the Church. Herein is the con-fidence of Christ. Herein is the serene assurance of the Father. Ignorance may be dispelled ; and there-fore pride may be subdued. Error may be vanquishedby truth ; and therefore love may succeed to hatred.The mind may be enlightened; and therefore the heartmay be hallowed.The plan of salvation, in order that it may besuccessful, must be appreciated; that it maybe appre-ciated, it must be understood ; that it may be under-stood, it must be studied; and, that this study mayberightly conducted and well concluded, it must bestrictly confined to or determined by the recorded andauthoritative expositions of divine revelation.Here it is, that we assume our vantage ground. Wesurvey the plan, not from an earthly, but from aheavenly position. We stand, not in the darknesswhich gathers about the cross, but, in the glory whichbeams from the throne. We make our observations,not with the filmy vision of the "natural man,'' who"receiveth not the things of the spirit of God,"esteeming them foolish, because he cannot clearly dis-cern them; but, with the open sight of the "spiritualman," to whom it is given to know these things,"comparing spiritual things with spiritual," judging"all things," and having "the mind of Christ." In aword, instead of the ineffable impiety of presuming todecide the character of a scheme, which presents thebrightest transcript of infinite perfection, by the pettyprejudices and vile passions of our unrenewed estate,we rise, with redeemed facility and felicity, into the

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