Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	apostle_n	gospel_n	word_n	3,444	5	4.1556	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95352	None but Christ, or A sermon upon Acts 4. 12. Preached at St. Maries in Cambridge, on the commencement Sabbath, July 4. 1652. To which is annexed, an enquiry after what hope may be had of the salvation of [brace] 1. Heathens. 2. Those of the old world, the Jews and others before Christ. 3. Such as die infants, and idiots, &c. now under the Gospel. / By Anthony Tuckney, D.D. and Master of St. Johns Colledge in Cambridge.	Tuckney, Anthony, 1599-1670.	1654 (1654)	Wing T3217; Thomason E1523_3; ESTC R208588	57,811	146

man Christ Jesus And therefore 1 Tim. 2. 5 let us have a Saviour of Gods chusing and making and not of our own framing and fansying for how miserable should I be if whilst I have been looking out for other wayes to save me God who hath appointed this way which I have neglected or missed of should damne me It is my security if when I can say I have a manifest token of salvation I can adde Phil. 1. 28. with the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this of God because in and by Act 5. 31. Christ whom he hath appointed and exalted to be Prince and Saviour Reas 2 To this adde in the second place that salvation is dispensed to us by way of Covenant and had it been by the first Covenant of which the first Adam was head his name might have been written on it but seeing it is by the second of which Christ the second Adam is the only Head as the Apostle sheweth in that divine parallel between the two Adams Rom. 5 as he is made our Covenant so also our salvation Isa 49. 6 8. guilty we were and condemned by the first Adam and therefore justified and saved we Concil Trident de justific Cap. 3. must be by the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This opportet in the Text is now not only of conveniency but also of necessity Nemo ad mortem nisi per illum nemo ad vitam nisi per istum Reas 3 To this purpose consider further that Christ is so the head of this saving Covenant that Gods glory in this exaltation is the chiefe end intended in it In which Christ is not brought in per accidens or in an inferior subordination as a subservient means to us and our salvation as the end though even so there would be no salvation without him as no attaining the end without the means if there be but one only means to the end it is as necessary as the end But Christs and Gods glory in him is the prime design of it Ephes 1. 6. That our salvation wrought by him should be as a subordinate means to his glory as the chief end And therefore as on the one side we should not so much look at Christ for our salvation as at our salvation for Christ and his glory so on the other side if whilst we take in salvation we leave out Christ we cut off the stream from the fountain from which it floweth and so our salvation would be an empty dry pit prove vain and fall short of its end and we of the comfort of it if whilst we are saved some other way he should not have the honour of being as he most certainly is the Authour of Heb. 5. 9. it Reas 4 And as our salvation would so be empty and vain so also our Saviour also should have suffered and died in vain It is Austins inference gratis enim Contra Jelianum Lib. 4. Cap. 3. Christus mortuus est si homines ulli absque Christo ad fidem veram virtutem veram c. quacunque re alia quacunque freti ratione perveniant and Paul's before him Gal. 2. 21. if righteousnesse come by the Law and so it must if not by Christ then Christ is dead in vain If any without him may now come to life then ad quid perditio Lib. 3. Cap. 47. haec to what purpose was all that wast was he so prodigal of his blood that when according to this opinion we might have been saved and that as Bradwardine sheweth by an easier and readier way without it A damnable error and fully confuted By the deare experience of every humbled sinner which fully convinceth him of an absolute necessity of having Christ and of his most certain inevitable perishing without him As on the contrary it is observable that they who are most for the other opinion and so can lick themselves and others whole are least acquainted with what a wounded conscience meaneth and the work of Gospel-humiliation Who did they more know themselves would thereby come more to know the necessity of Jesus Christ and that such a Demoniack Mat. 17. 17 cannot be cured without being brought to him As the Scripture all over proclaimeth that it was this our good Samaritan only that pittied when all else pass●d by and undertook the cure when all else had given it over as d●sperate even when there was none to help then at such a dead lift and case of such extream necessity his arm only brought salvation Isa 63. 3 5. And yet rather then a Philosopher should not be dubbd a Saint and his moral vertues prov saving graces and we have nothing inherent in our selves to stick to Imputed righteousnesse not only by Papists must be derided But be too much sleighted and undervalued by too many amongst our selves the great mystery of godlinesse and the whole counsel of God in Christ must all at once be dasht and all the links of that golden Chain snapt asunder piè scilicet And a fair requital it is that we so make of Christs kindnesse when in effect we tell him he might have kept it to himself and we have fared never the worse seeing so many have been and all might have bin 1 Cor. 15. 17. saved without him I say Christ should so have died in vain Reas 5 And then also our faith must needs be in vain if Christ were not necessary our faith would be needlesse Strom. l. 1. which yet Clemens Alexandrinus much forgetting what elsewhere he saith of the Gentile being justified by Philosophy calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am sure the Scripture requireth it as the necessary Instrument of justification Rom. 5. 1. and inlet to salvation Ephes 2. 8. and that not onely necessitate praecepti but Medii as Valentia Tom. 3. dist 1. qu. 2. p. 317. concludes and as the Apostle plainly sheweth in that divine connexion Rom. 10. 13 14. whosoever shall call on the name of the Lord shall be saved but how shall they call on him on whom they have not beleeved and how shall they believe on him of whom they have not heard and accordingly we read Acts 11. 17 18. that upon their beleeving by Peters preaching the Disciples inferred that Then and not till then God had also to the Gentiles granted repentance unto life as also chap. 15. 9. Then it was that he put no difference between Jew and Gentile when once he had purified their hearts by faith Thus we see that faith is necessary and that the word of faith Rom. 10. 8. is the word of life Phil. 2. 16. But what need of either becoming Proselytes under the Law or of sending out Apostles for the Ministry of the Gospel to them who had enough at home to instruct them in the wayes of eternal life What necessity of reading the Scriptures if the same lesson may be taken out of the Book of the Creature Or

None but Christ OR A SERMON Upon Acts 4. 12. Preached at St. Maries in Cambridge on the Commencement Sabbath July 4. 1652. To which is annexed an Enquiry after what hope may be had Of the salvation of 1. Heathens 2. Those of the old world the Jews and others before Christ 3. Such as die Infants and Idiots c. now under the Gospel By Anthony Tuckney D. D. and Master of St. Johns Colledge in Cambridge Qui dicit hominem servari posse sine Christo Dubito an ipse per Christum servari potest Augustin London Printed for John Rothwell and S. Gellibrand 1654. None but CHRIST ACTS 4. 12. Neither is there salvation in any other for there is none other name under Heaven given among men whereby we must be saved IN the beginning of the Chapter we meet with the first persecution of the Gospel recorded in Scripture after our Saviours Ascension Sad that so good news should finde so bad entertainment but happy for some that as it was raised for so good a word so occasioned by so good a Mat. 13. 21 deed done to an impotent man in the foregoing Chapter Such may ever our sufferings be that if a black shadow must needs follow us it may be only because we walk in the light and that if it prove our lot to heare and fare ill it may be for doing well 1 Pet. 3. 17 and that the Apostle saith is to suffer as a Christian 1 Pet. 4. 16. Nay as Christ himself for such good works he was once to have been stoned John 10. 32. and for the like Peter and John were here arraigned and questioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 7. by what Name or Authority or by what power or vertue Qua arte Medica vel Magica as it was ordinary to account both Christ and Christians in the primitive times to Grotius Lyranus be Conjurers they had done This Theophylact and Oecumenius observe they were ashamed to name it being an high act of charity and must it be made a matter of accusation by their malice and envy Cursed men who accounting it a credit for them to do evill make it a crime for the Apostles to do good enviously malicious that men may not act charity without purchasing their License ad practicandum and withall apparently ridiculous in asking by what power when the thing it self proclaimed it to be done by the power of God And therefore to this their foolish proud Question verse 7. Peter returns Matth 2● 69 70. a plain and round answer from verse 8. to 13. And so He who sometimes full of himself was baffled by a Damosel now being filled with the holy Ghost verse 8. silenceth and confoundeth his not more potent then malicious accusers and Judges v. 13 14. How wosully weak are we when we rely on our own strength but how able to do all things when Christ strengtheneth us In te stas non stas Phil. 4. 13. saith Austin Thou art sure to come down when thou standest on thine own leggs but how mightily upheld and carried on when supported and conducted by Gods hand As the Ship which when the sale is filled with a strong gale goeth on amaine in a calm notwithstanding all our rowing is carried down the stream And therefore when Moses had prayed for Judah that his hands might be sufficient for him he added as there was need And be thou an help to him Deut. 33. 7. In hoc signo vinces Go out in this thy strength and thou shalt prevail Judg. 6. 14. Ithiel and Vcal here are Twins the first of those names saith God is with me and then Prov. 30. 1. the second assureth me that I shall be able to prevail whatsoever or whosoever is against me If you look into the fifth and sixth verses you shall see a very full Bench not of Justices but of professed potent enemies and this of all parties who in other things could not agree and from all parties It s said they were gathered together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at or unto Jerusalem as though there had not been enow in the City all were sent for out of the Country but enow one would have thought to have dasht a poor prisoner in bonds and now at the Barre quite out of countenance But O the ingenuous boldnesse of a good conscience in a good cause Peter there makes an open Proclamation with a Noverint Vniversi Be it known unto you all that by the name of Jesus Christ doth this man stand before you whole He dare beare witnesse to Christ and against their sin together that as so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they had rejected that stone which God had made the head of the corner and as so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had killed him who had given to that poor man health and life vers 10 11. yea and salvation to all in the Text. Neither is there salvation in any other c. In which words we have 1. A confident Assertion That there is no salvation but by Christ 2. As strong a proof of it taken from Gods designation because no Explication of the words name under Heaven is given us whereby we may be saved Neither is there salvation i. e. not so much as any temporal much lesse any spiritual and eternal salvation In or by any other For here he gives a sufficient reason Alius vel alia vis cuju squam Sive auto ritas Beza Grotius in 2 Tim. 2. 1● of it There is no name i. e. Person as Act 1. 1. 15. or Sec● which were wont to be called by the names of their Masters or way or Authority Vnder Heaven Not as though we may hope for any other Saviours as Saints and Angels in heaven but to expresse the place where our salvation was purchased and that was here on earth under heaven which the Socinian will have accomplished only in Heaven but although the blood of the sacrifice was presented in the holy of holies yet it was shed without Levit. 16. 11 12. c. to make an attonement and so Christ our blessed High Priest who for us men and our salvation came down from Heaven returned indeed again to Heaven and entred into the holy place with his own blood yet it was Heb. 9. 12. having obtained eternal redemption for us by that his blood shed here on earth de coelo est salus sed sub coelo Lorinus medium salutis Or it may be this expression under Heaven holdeth forth rather the extent of our Saviours Empire and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as Vspiam So Beza and so Dan. 9. 12. We finde that phrase under the whole Heaven used in this sense in which no name under Heaven here signifieth None at all or any where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Either the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we so finde the like phrase Chap. 7.

it And that for them their case look's as very doubtfull if not extreamly dangerous For which purpose let us a little take view of those ways that are suggested 1. And here not to trouble our selves with those ways of their illumination which Collius in his second Book at large insisteth on viz. by apparitions of Angels Saints nay damned souls and Devils such Legendary stuff is not vendible with us as being to the Jews and I cannot but think to the very Pagans offensive and ridiculous besides that many of those brave exploits he instanceth in were since Christ and in places where the Gospel was Preached and therefore nothing to our present purpose Let the Areopagites conceit be first De coeles●● Hierarch cap. 9. considered which was that in such of them as lived virtuously God always at some time or other sent some man or Angel savingly to illuminate them A piece of news it is confidently enough reported by him which it may be he heard when he was amongst his Celestial Hierarchies but is as Apo●●yphal as they and his Books are for the Book of God Matth. 11. 21. in the case of Tyre and Sidon telleth us otherwise and that although they had been likely to have proved more tractable yet they were not so visited 2. Clemens Alexandrinus therefore Strom. li. 6. suggest's another way of Christ himself preaching to them in Purgatory To which I say it was well that they were all gotten into Purgatory and that none of them were left in Hell for there they think Christ preached not And truly if they heard no more of him then they heard from him preaching to them in their Limbus or Purgatory they will be left far enough out of the hearsay of salvation This therefore is but a vain folly nay Philastrius calleth i● an Heresie Austin de Heres 79. Aquin 22ae q. 2. a. 〈◊〉 ad 3. De Civit. Dei lib. 18. ca. 23. 3. And therefore as weary of that conceit the same Authour elsewhere pitcheth upon some other of their Instructors as Hydaspes but especially upon the Sybills one of which S. Austin hopeth may belong to the City of God and so might direct others to the way thither Now that such some Sybills there were though there be great difference of opinions both about them and the number of them what we read in Virgil and others may perswade But what they were I will not I cannot say but y●● can say this that if the proofs brought for the Heathens illumination to salvation be not more authentick then the supposititious Books are which now go under the name of the Sybils prophecies there would be but very weak proof of their hopeful condition 4. If Balaams prophecies which Numb 24. 17. maketh mention of a Star to come out of Jacob at which Starre that was lightned which directed the wise men of the East to Christ Matth. 2. I say that that Prophecy as well as that Star was not of an elevation high enough to prove an universal Luminary that Vide Grotium in Matth. 2. last from which those wise men came not being so remote from Judea as sometimes was conceived and besides those wise men it seemeth were not so sufficiently directed by it but that they came to Jerusalem for better guidance But to leave these four ways there are three other which some of late have principally insisted on 5. As the contemplation of Gods I G. Gentiles debt and dowry see also Collius lib. 2. c. 13. ad finem works of Creation and Providence as though we could spell Christ and Salvation out of that Book or that the Sun Moon and Stars had been to them sufficient Gospel-Preachers Indeed what the Psalmist Psal 19. 4. saith of the Sun and Stars of Heaven the Apostle Rom. 10. 18. by way of allusion applieth to the Apostles so that that place saith that the Apostles were like Stars but not that the Stars are true Gospel-Preachers or Apostles I think that in the exposition of these two Scriptures Interpreters have gone wide on both hands some thinking that the Psalmist did not literally mean Stars but Apostles others that the Apostle really meaneth Stars and not Apostles 6. Nor will that other way be more helpful which Arminius insisteth on that upon their worthy improvement of their Naturals God might and did reveal to them Christ and Spirituals because habenti dabitur But 1º That is but a Popish Polagian strain to say that they ever rose up to such a worthinesse of improvement of Nature as might come to such a congruity of merit of Christ and grace 2º That habenti dabitur spoken of in another case will not reach this though some do operosè endeavour to evince it 3º Should it we should yet be to seek after what manner and by what means God did reveal Christ to them which is the thing we are now enquiring after 7. The last way therefore commeth nearer to it viz. Intercourse with the Jews by which they might come to partake of this saving knowledge as they might of any other Commodity or Merchandise Either by the Heathens coming to them as Pythagoras and Plato and other Philosophers travelled and trafficked abroad for Learning and thereby as some think came to the sight and use of Moses his writings Or on the other side the Jewes trafficking with them might impart this knowledge to them for their spiritual cure as the Israelitish maid did to Naaman for his bodily And 2 Kings 〈◊〉 2 3. so Zebulon and Issachar dwelling at the haven of the Sea Gen. 49. 13. did call the people to the mountain Deut. 33. 18 19. as the Scribes and Pharisees afterward compassed Sea and Land to make Proselytes Matth. 23. 15. And besides many of the Prophets prophesied of other Lands and Countries as well as of Israel and Judah by which they might come to the knowledge of their duty and of the means of their salvation Nay Jonah in person was sent to Niniveh and that with success to their conversion The Seventy two Interpreters also translated the whole Old Testament Masius as some conceive or at least as others think the five Books of Moses into ●ehickard Greek which many of the Heathen reading and believing and practising might be saved In general the Jews were Feoffees in trust of Gods Oracles and that Rom. 3. 2. not for themselves alone but for all the world and therefore those Oracles committed to them were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 4. 3. Col. 2. 8. as some think the elements or rudiments of the world i. e. whereby the world by the means of the Jews with whom they were betrusted might be trained up in the knowledge of God and the things of their eternal I. G. ubi prius peace as they would prove out of Athanasius For answer whereto I say 1. That it was late before the Pharisees arose and were so busie and