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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

44. and so the vulgar here readeth it Hominibus to men Or as Ours render it among men who were very many and had amongst them many other conceited wayes of salvation and many of them were very great Names in the world and yet amongst them All no other name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given i. e. by God designed appointed and that indeed of free gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In or by which we must be saved Not as though there were any necessity in regard of us or our worth that therefore we must needs be saved but to expresse thus much that if through Gods free grace we be saved it then necessarily must be only in and by Jesus Christ which is the D●ctrine of the Text and which we are now to insist on Besides or without Christ no salvation The Gospel of Jesus Christ saith Doct. Evange●●um Jes● Christi non est Evangelium ●●tra Ch●istum Ca●● wright Mark Chap. 1. 1. It is so in his Gospel that there is no such good news but by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Christ The Saviour John 4. 42. spoken not only emphatically but also exclusively The Christ is so the Saviour that he is the only Saviour But your Christian belief will not need the proof of this fundamental sum of the Doctrine of Christ It would be hard to be put upon the proof of first Principles and sometimes proves hard when unreasonably put upon it to do it which would be but the emblasoning of a sun-beam or the laying on a colour to make Ivory or Snow the whiter A man hath never lesse to say than when that which he is to prove or cleare is more certain and manifest than his proof omni ●uce Mornay de veritat Cap. 1. clarius omni interpretatione notius Such hard tasks are we now put upon in these our sinful dayes which attempt to rase the most grounded Fundamentalls of Religion but bless●d be GOD that there is lesse difficulty in proving this which is of such absolute necessity to salvation That out of Christ there is no salvation Haec Petri sententia as he saith est Sarcerius Decretum super omnium conciliorum decreta not to be doubtfully disputed but yet may be fully proved Psal 118. 22. Isa 28. 16. Eph. 2. 20. 1. From the Titles given to Christ in Scripture as The corner stone and Foundation So that if either it be laid aside as in the verse before the Text or we be not laid upon it we build upon the sand and utterly ruine all Matth. 7. 26 27. The Apostle is peremptory that no man can lay any 1 Cor. 3. 11. other foundation and therefore besides him no salvation The Root and true Vine And therefore Colos 2. 7. if not implanted and rooted in him we shall certainly wither and become fewel for everlasting burnings John 15. 1. to 9. The head of the body And then C 〈…〉 18. though Popish Legends can tell you of men walking without their heads yet sober Christians are no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hereticks The strength of the sheep of Christs pasture is in their Head and all their life and vigour from union with it Ephes 4. 16. so that the body may as well live without the head as we without Christ gain salvation The beloved-Husband by whom alone the chast spouse bringeth forth 2 Co● 1● 2. fruit unto God Rom. 7. 4. and she is but an Harlot that embraceth the bosom of a stranger The Mediator and the only one even as God himself is one one God and one Mediator between God and Man and that only the man Christ Jesus 1 Tim. 2. 5. A proof which St. Austin very often and strongly urgeth Contra Julian to this purpose It is no Platonick faith as some call it which can unite us at so great an odds to God without Christ our alone Mediator to come between and make up the breach there will for ever remain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an infinite distance and immortal emnity The Door which a blinde Sodomite Joh. 10. 9 Revel 22. 15. cannot finde and therefore remains without with Dogs Besides which no entrance either into the Church here or Heaven hereafter Lastly The way the truth and the Joh. 14. 6. life The true way to life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 via illa certissima qu â un â c. As Beza upon the place the only way by which we may certainly and out of which it is impossible we should ever come to life or the God of our life as our Saviour addeth in the very next word none commeth to the Father Joh. 17. 3. but by me As elsewhere This is eternal life to know thee and Jesus Christ whom thou hast sent who is so the way the truth and the life that out of him we shall perish from the Psal 2. 12. way shall deceive our selves with a lye if we believe not in this truth and abide for ever in death if not made partakers of this life 2. This truth that out of Christ no salvation is further made out from all the parts of this salvation in the whole progress from first to last all is in and by Jesus Christ Elected in him Ephes 1. 4. Redeemed by him in whom we have Redemption through his blood verse 7. If Adopted It is in ou● Elder Brothers right unto the Adoption of Children by Jesus Christ v. 5. If justified It is by his righteousness imputed accepted but in the Beloved v. 6. If sanctified It is by his spirit communicated He hath chosen us in him to be holy v. 4. If sa●ed It is by his merit imparted In whom also we have obtained an Inheritance v. 11. And blessed with all spiritual blessings in heavenly places but still in Christ v. 3. It is the grossest darkness of ignorance that we lie in unless he be our light and Prophet to inlighten and instruct us Mat. 4. 16. It is the heaviest guilt that we lie under unlesse he be our Priest to make expiation for us be our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 2. 2. Rom. 3. 25. And when that is done a thousand miscarriages and mischiefs from others and should all else fail from our selves would betide us unless he be Melchizedeck King of Salem Heb. 7. 1. Our King to govern and defend us Isa 9. 6. 33. 22. It is he only who of God is made unto us wisdom righteousnesse sanctification and redemption 1 Cor. 1. 30. even all in all Col. 3. 11. And then if he be All All besides him are nothing And so still without him no one part of salvation 3. And this is true of all persons in all places as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All and this unto All Col. 3. 11. The Apostle there makes a large enumeration of Greek Jew circumcision uncircumcision Barbarian Scythian Bond free He was as well a

a general sufficiens auxilium It is too well known how favourably they speak of the Gentiles And how Venator followeth the chase with a full mouth and like a resolute Doctor or F●st Hom. specim art 27. peremptory Respondent saith● Nego hanc propositionem Nemo potest sal●us fieri qui Christo per veram fidem non sit insitus But of our other more sound Divines Zuinglius is especially noted for what he saith of the Gentiles as De peccato Originali elsewhere in his works so especially in his Explication of the Christian faith which yet not he himself but Pareus in Irenico others put out five years after his death he telleth the King of France to whom he dedicateth it That in Heaven he shall see not only the two Adams Abel Enoch Noah and others of the faithful in the Old Testament but also Hercules Theseus Socrates Numa and others of the Gentiles and all his predecessors quotquot in fide hinc migraverunt From which last words some of our Divines would excuse him as though he meant only of such as died in the Rivet Pareus in Irenic cap. 28. Vedellius Rationale cap. 9. pag. 106 107 108. Prideaux lect 8. faith which it seemeth then Herculess and Theseus according to him had but the words and discourse to them that read them are too plain to admit of such a salvo And therefore some others say that none of ours defend them which I cannot say for Gualther in his Apology prefixed before Zuinglius his works purposely and at large endeavoureth it But whilest he defend's him and others would excuse him I am sure the Papists on the one hand and the Lutherans on the other with open mouth do all fall upon him railing and some of them jeering and bidding their Scholars take ●eed of Zuinglius his Heaven for they will Vitus Vinscinius Professor Wittenber there meet with Hercules and his club To whom I wish no worse place then Zuinglius his Heaven and then should they possibly finde Hercules there yet he would not have his club there to terrifie them But both parties might well have abated of some of their fervour and keennesse See Pareus ●bi prius The Lutherans if they would remember how moderate their Melancthon was in his thoughts of the Gentiles and that Luther himself hopeth well of Tully and Brentius placeth even the Devils themselves in Heaven And much rather might the Papists have forborn to fall so foully upon him seeing so many of their own have spoken full out as much in this kind as ever Zuinglius did Cassalius one of the Council of Trent leaveth it free to us which way to take seeing their Church had not determined it as indeed the Council of Trent doth not speak out in this point And it is well known that in that Council whilest sitting a Franciscan in his Sermon to them proved the Gentiles Advocate without Sleidan ad ann 1552. their censure I am sure that Soto and Vega two of their great Divines in that Council in the main are clearly of Zuinglius his judgement and that Andradius a third of great note amongst them in his Orthodox Explications wherein seemeth to explain what their mind and judgment was speaks out Zuinglius his opinion to the full and that with more copiousnesse and earnestness Seissellus another of theirs See Collii lib. 1. cap. 11 12. de animabus paganorum makes two sorts of the better Heathens viz. of such as with their whole might sought and worshipped God and perfectly fulfilled the Law of Nature and such according to his account went bolt-right up to Heaven And for the second sort of others of them which kept the Law of Nature too but did not so earnestly seek after God although as he thinks they got not to Heaven yet they escaped Hell and without punishment and pain were in some other place they cannot tell where The Colonien●es wrote a Book de salute Aristotel●● And Balaei Centue C. Agrippa Chemnit exam Thamnerus saith that Aristotle was Christs sore-runner in naturalibus as John Baptist was in gratuitis and accordingly maintained his opinion de Fide salute Philosophica sine verbo Dei sine spiritu sancto and accordingly Bruno maintaineth it that satis erat Gentibus si crederent quod Creator unus esset singulis pro eorum actibus retribuerit only Rikel addeth dummodo implicitam habuerint fidem de adventu incarnatione Christi which Zuinglius never excluded So that Erasmus in comparison of some of these according to his facetious temper was but in jeast when he said that he could hardly forbear saying sancte In praefat ad quaest Socrates ora pro nobis or if he were in good earnest it was not so much to adore Socrates his Saintship as to Tuscul Non tam ex animi sui sententiâ quam Romanae mercatur● reprehendedae causâ M●ntacut Analect pa. 77. In lib. 18. cap. 47. de Civit. Dei. deride many of the Popish Saints as thinking that Socrates was a better Saint then many of those whom the Pope hath Canonized To all the former I only add one more who is L. Vives who speaks as loud in this cause as any and saith that qui ex Gentilibus naturam sequebantur d●cem The Gentiles who followed only the guidance of Nature were as pleasing to God as the Jews who o●eyed the Law and maketh only this difference that the Jew was like a travellour who travelleth by his Map the Gentile like him ●ho goeth his journey by his own knowledge and memory and so thereby makes him the more skilful travellour And that those now who in the remotest parts of the Earth hear not of Christ but love God and their neighbour such of them no doubt he will finde in some Nova Atlantis or Eutopia want nothing but water having received the same Spirit that the very Apostles had to whom their Conscience is their Law and to whom he applieth that in the Psalm Memor est in nocte nominis Dei custodit ●egem ejus So that although Zuinglius was unhappy in a more harsh expression in his instancing more particularly in Hercules Theseus c. yet hee needed not have been so harshly dealt with eithen by the Lutherans or Papists seeing that so great Names of both their parties were of his opinion Quest But for the opinion it self if according to the Text there be no salvation but by Christ what shall we think of those Heathens that never knew Christ Answ For Answer whereto 1. First I would premise this that I would be very loth to undergo a N. Culverwel of the light of Nature ca. 18. pa. 208 late Authors imperious check which he giveth to some whose censure he saith is too harsh and rigid it may be his is so of them who as if they were Judges of eternal life and death damn

what then became of all the Heathen before that time And if then their Proselytes were by them made twofold more the children of Hell then themselves as our Saviour expresly in the same place saith it what proof will thence be of such Heathens salvation Much like that of the Jesuites Indian Converts whom they turn from Heathenish to Popish Idolatry and Superstition 2. As for Zebulons calling the people to the mountain i. e. as Interpreters generally expound it to mount Zion or the mountain of the house of the Lord to worship him there yet the people they called might only be themselves mutually so Calvin or the other Tribes nearer to the Temple whom they living more remote in the out-borders called upon as they came by them in the way to it So the Chaldee and Piscator or in part be meant of the other Nations which they trafficked with so Junius and some others it A●nsworth is said they should call them but it s not said how many came and if some did by that or some other means 1 Kings 8. 41 42. that onely proveth that some neighbouring or it may be possibly some more remote Heathens came of which number Collius will have the Queen of Sheba to be one and became Proselytes and joined themselves to the people of God But yet what is this to the salvation of those Heathens which never had or heard of such a call and were farther off from the Jews in heart then in habitation 3. If Plato or any other of them got the sight of Moses writings or if others by the use of the Septuagints Translation attained to the saving knowledge of a God in a Messiah let it be said and proved and we will not Jew-like vilifie or envy them but rejoice with them in this their happiness Something we may finde in their writings as we see Ovid in his Metamorphosis treading much in Moses steps as concerning the Creation Deluge c. which we Christians may take notice of as consonant to the Scriptures and thereby gather that they had a sight or rather some hearsay of them But when in most if it not in all of their writings we find so much Heathenish Error Superstition Idolatry and many other abominations wholly inconsistent with the saving knowledge of God in a Messiah which they yielded to approved lived and died in we cannot but conclude that they were far enough from salvation if not from the sufficient means of the knowledg of it but that for the generality of them they were Either wholly ignorant of the Jewish Religion Or if they had any knowledge of it they did not so much understand it as loathe and deride it as wee may see in Juvenal Tacitus and others And whether their Philosophers did not come under one of these heads should we judge either by their own writings or by what others write of them it would require a very quick eye to espy that which cannot be seen or an over-large lasted charity to believe the contrary 3. What the Ninivites gained by Ionah his prophecying amongst them Jonah 3. 4. that within forty days their City should be destroyed which for any thing we read was the sum of his Sermons we cannot say we indeed read that thereupon they believed God so as that they were humbled V. 5 6 7 8 9. and turned from their evil ways so far as was available to the avoiding of that threatned destruction but whether savingly illuminated and converted is more then can be proved or if they then were for the present yet not so as that thereby their posterity retained that knowledge nor more then they did that preservation of their City which for their iniquity afterward was destroyed 4. And for the other Prophets prophecies though I deny not but that some of them were sent to those people which the Prophets themselves in person went not to as may appear from Ier. 25. 15 16. c. and 27. 3. yet they contained especially threatnings of judgements against them for their sins of which we read of no good effect wrought in them thereby Such prophecies indeed being rather for the information and comfort of the Iews at home then for those other Nations abroad 5. For that instance of traffick and commerce which the Iews had with other Nations it is very well known that it was but very small and not far off And except it be of Solomons Voiages to Ophir and his traffick with Egypt 1 Kings 9. 26 27 28. and chap. 10. 28 29. and that with Tyre Ezek. 27. 17. which last were not far off and of Jehoshaphats making of ships which were broken and so sped not in the Voiage 1 Kin. 22. 48. we read not much that so thereby the Nations might be instructed by the Iews who were envious enough to impart to the Gentiles that their peculiar treasure And indeed the situation of their Land was such and their Ports so few that their traffick with other Nations was not great and this wisely so disposed by God that they might be the less corrupted by the Nations they conversed with Deut. 17. 16 17. So that notwithstanding all that from these instances can be proved although possibly some few of the Gentiles by some of these means might become Proselytes or bee brought on to the knowledge of God yet for the generality of the Heathen yea and of their Philosophers their case in regard of these two things seemeth to be extreamly dangerous if not desperate 1. That they were wholly devoid of any saving knowledge of God in a Messiah whom to know he himself saith Iohn 17. 3. is eternal life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 19. viz. a naturall knowledge of God but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which you read of in the tenth verse of this Chapter and ch 13. 38. Be it known unto you by this man is preached unto you forgiveness of sins is a point not of Philosophical but Apostolical Doctrine so that whatsoever is or may be said to the contrary the Scripture in this is plain and peremptory That God dealt not so with all Nations Psalm 147. 20. That the Gentiles knew not God 1 Thess 4. 5. That they sate in darkness and the shadow of death Mat. 4. 16. Having their understanding darkned being alienated from the life of God through the ignorance that was in them because of the blindnesse or hardnesse of their hearts Ephes 4. 18. where we have words multiplied to express the certainty of the things Their dim Lamp did shew them some glimmering appearance of a summum bonum at a great distance but could not sufficiently inform them in it or direct them to it no more then a candle can the traveller in the dark when he is ignorant of the way And hence were their so many multiplied opinions no fewer then 288 in Varro's time about it But as for the way of salvation Augustine de Civit. lib. 19. ca. 〈◊〉

rebellions should justifie their abominations Ezek. 16. 51 52. M. Pemble For as He said well God certainly will shame that servant that dishonoureth his Master 3º And Lastly because salvation is only by Christ therefore in all matters of salvation with a single eye let us look to Christ and to God in him and at our selves as receiving all from him as Elected in him Redeemed by him Justified by his grace and the imputation of his righteousness in which is the ground of our comfort and Sanctified by his Spirit not by a Philosophical faith or the use of right Reason or a virtuous morality too much now adays admired and cried up As of old The Temple of the Lord The Jer. 7. 4. Temple of the Lord. So now The Candle of the Lord The Candle of the Lord. I would not have th●t Candle put out I would have it snuffed and improved as an handmaid to faith but not so as when the Candle is set up to shut the w●ndow either wholly to keep out or in the least to darken the Sun-shine as it is with mens eyes who can read better by a candle in the night then by day-light A profane ingratitude for Gods infinite bounty To feed on Akrons and Husks whilst the Heavenly Manna falleth round about our Tents preferring a good saying or precept of Morality found as we use to call them in some gallant or noble Philosopher before the spiritual and divine commands of Christ in his Word not being so much taken with the Mass of Gold in the Mine as with a piece of baser aloy found here and there in the dunghil But what ever Nature Ennii Sterquilinium Col. 3. 11. and Morality may be to others yet to us let Christ be all in all Nor let us be Deists but Christians let us not take up in such a Religion as a Col. 3. 11. Jew or Turk or Pagan in a way of Nature and Reason only may rise up unto but let us indeed be what we are called Christians It is not Abanah or Pharpar nor all the 2 Kings 5. 12. Rivers of Damascus but Israels Jordan only that will cleanse our sinful Leprosie not a Philosophical dull Morality but the Law of the Spirit of life which is in Christ Jesus Rom. 8. 2. that will quicken us to a spiritual walking with God not that Candle-light but this Sun of righteousness ●nk 1. 79. that will guide our feet into the way of peace Let all things else therefore be losse and dung in comparison Phil. 3. 8. of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this super-excellent and transcendent knowledge of Christ Jesus our Lord and let the life that we now live in the Gal. 2. 20. flesh be by the faith of the Son of God who hath loved us and given himself for us And seeing there is no other name but this under Heaven given by which we must be saved Say we with the Psalmist whom have I Psal 73. 25 in Heaven but thee and there is none on Earth that I desire in comparison Mr. I. Lambert Fox Acts and Monuments Tom. 2. pa. 427. of theee If salvation be in none other then with the Martyr in life and death let our word be None but Christ None but Christ Tibi Domine Jesu AN ENQVIRIE AFTER What hopes 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 Idiots distracted persons now under the Gospel THE Doctrine before delivered That there is no salvation but by Christ is such a Fundamental in Christianity that whosoever denieth it may seem scarce to be a Christian and yet too many who go in that number can very hardly digest it and are ready to object against it The instances of 1. Divers Pbilosophers and other virtuous Heathens altogether strangers from Christ 2. The Patriarchs and others of the Church before the Floud and after it but all before Christ 3. Many Ideots and distracted ones and such as die Infants in the Church since Christ Of all which they are ready to think and say that its very hard to conceive how any of them did or could do or can believe in Christ and yet as harsh to say that for want of it they should bee cast off by him Now because the first instance of virtuous Heathens and especially of their Philosophers occasioneth the greatest dispute and the other two are brought in but as pleas for them by their Advocates I shall especially deal with them and more briefly tou●h upon the other two and that it may better appear whom I have herein to deal with I shall crave leave to premise and hint the Rise and Progresse of this Controversie Now for this you know that although In initio Annaliam apud v 〈…〉 res patres omnes in confesso 〈◊〉 Casaub Exercit. 1 Barouius look's at salvation only by Christ as so plainly Fundamental and so generally received that he is bold to say that it is in Confesso with all the Ancient Fathers yet from Casaubon and others it plainly appears that Chrysostome held that before Christs comming in the flesh God Homil. 3● in Matth. required not the acknowledgement or knowledge of such a Christ but that such then as abstained from Idols worshipped the true God might be saved And that Clemens Alexandrinus Stomat l. 〈◊〉 saith that God then gave two Testaments the Law to the Jews and Philosophy to the Gentiles which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which he justified the Greeks or Gentiles a very high and bold lib. 1. speech for which it may be Gelasius thrust him among the Apocryphals his words expressing much more then per modum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Vossius and Andradius would interpret him and much more also then his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which he elsewhere qualifieth it and I would be glad to think revoketh that his errour And Justin Martyr plainly asserteth Apolog. 8. that both Jews and Gentiles at that time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That lived according to the rule of right Reason though before Christ yet were indeed Christians and in that number reckoneth up Socrates Heraclitus and other Heathens and joineth them with Abraham Elijah and others of the chiefest of Gods servants mentioned in the Old Testament Saying further that Christ was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon occasion whereof Casaubon rightly mindeth us of Basils Caveat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as though because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both Christ the Word and also Reason that therefore every one that hath the one should also be partaker of the other To which some add that of Tertullian Apologet. O Testimonium animae naturaliter Christianae Thus of old And since of late for the Socinians and Arminians that they may Corvinus in Tilenum better maintain their opinion of