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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85830	Shadowes without substance, or, Pretended new lights: together, with the impieties and blasphemies that lurk under them, further discovered and drawn forth into the light: in way of rejoynder unto Mr Iohn Saltmarsh his reply: entituled Shadowes flying away. Wherein nothing lesse is shewed to have been performed, then what the title page importeth; or the preface promiseth. As also, divers points of faith and passages of Scripture are vindicated and explained. / By Thomas Gataker, B. of D. and pastor of Rotherhith. Published by authority.	Gataker, Thomas, 1574-1654.	1646 (1646)	Wing G326; Thomason E353_25; ESTC R201089	123,738	127

tho we preach them in pieces as we find them preached by Christ and his Apostles before us yet preach we the whole for b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist metaphys l. 4. c. 26. all the parts and pieces make up the whole and your censure of us is most frivolous 3. Consider Sir what an insolent claim after your wonted manner you here made as if you were the only men forsooth that preach the fulnesse of the mystery the riches of the Gospel and the glory of the New Testament But Sir I see we must bear with you for you seem so highly conceited of and strongly yea strangly transported with the conceit of your own way of preaching that unlesse you be vaunting and bragging of it you burst 4. Consider what aspersions you cast hereby upon the Apostles of Christ yea upon Christ himself to wit that they preached not the fulnesse of the mystery nor the riches of the Gospel nor the glory of the New Testament for they delivered these things in pieces as by their Sermons and Epistles whence we take them your self confessing it as we find them appears but left that it seems to be done by you and those of your side Whither will not the insolency of mans hauty heart dare to ascend and yet observe their hyprocrisy they dare not forsooth do as we do preach these things in pieces as the Apostels did humble minded men that dare not be so presumptuous as we are and yet under colour of this not daring to do as not we alone but the Apostles also before us did dare advance and extoll their own way of teaching above not our teaching alone but theirs also and the Holy Ghost it self that taught by them c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M rc Imp. l. 12. § 27 no pride worse or more abominable then that which commeth shrowded under the weed and wimple of humility and by seeming to stoop strives to lift up it self 2. d Reply Ibid. You find you say that in the fulnesse of the New Testament Christ is sit up as a Prince as a King as a Lord as a crown and glory to every grace and gift nay he is made not only righteousnesse but sanctification to and so you preach him Whereas to preach his riches without him his graces by themselves singel and private as repent and believe and be humbled and deny your selves we make the gifts loose much of their glory Christ of his prayse and the Gospel of its fulnesse To all which vain glosing I Answer 1. Which of us deny Christ any part of this his honour or how preach we faith in Christ repentance unto remission of sin by Christ or self-deniall as a duty reqired by Christ of all those that look for salvation from Christ how can we preach any of these thus and not withall preach Christ But Sir still you proceed without fear or shame as if you had cast both away to asperse our Saviour himself and his blessed Apostles in whom and with whom we find the duties by you here mentioned in the self same manner pressed as you here propound them nor is there any ground or colour of reason for any to imagine that whensoever they preached any of these duties unto any or pressed them upon any they did withall instruct them in the whole doctrine and mystery concerning the power and principality of Christ Read over our Saviours e Math. 5. 6. 7. large Sermon in the Mount his other long f Math. 13. Sermon by the Sea-side his discourse g Math. 24. on Mount Olivet with his Disciples his h Math. 16.23.27 lessoning of them upon Peters carnall advice i Act 8.20.23 Peters spirituall exhortation and advice to the Sorcerer James whole Epistle and Johns and Judes and as you finde their exhortations to be framed so judge whither they come not within the compasse of this arrogant mans censure who litle regards how he brands or upbraids Gods P●ophets Christs Apostles yea Christ himself and their preaching and teaching so long as together with them he may ding some dirt on the faces of them and their doctrine whom in the height and pride of his censorious spirit he looks upon either k See Ans p. 30 as meer imposters or as punies to himself in the mystery of Christ and the Gospel But 2. Sir we have learned to distinguish between Christ himself and the Graces of his Spirit and those duties or actions the performance whereof is reqired of all those tho by grace from God received thereunto enabled that desire or expect to be saved by Christ and to give each his due and proper place nor do we jumble these things together as you and those of your strain are wont to do whereof to give the Reader a tast tho of no very good relish I shall relate some passages that my self heard delivered by c Heydon a ●usie spread r of Mr Eatons books one of them in a Sermon which as I was afterward enformed had been preached in divers places The Scripture he undertook to handel was 1 Joh. 3.7 Litle children let no man deceive you He that doth righteousnesse is righteous even as he is righteous In opening whereof he told his Auditory that there was a twofold righteousnesse a righteousnesse inherent and a righteousnesse imputed an active and a passive righteousnesse the former was the righteousnesse of the Law the latter of the Gospel and that the latter to wit the imputed or passive righteousnesse was the righteousnesse that the Apostle here spake of and in prosecution of his matter he expounded all the places he qoted wherein any duty was reqired not as to be done by us but as done by Christ for us so to be believed of us For example d Math. 7.21 Not every one that cals me Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of my Father in Heaven that is he that hath done it in Christ and believeth that Christ did it for him and e Math. 12.50 He that shall do the will of my Father in heaven the same is my brother and sister and mother that shall do it in Christ and believe that he hath done it for him and f Eph. 4.24 put on the new man which is after God created in righteousnesse and true holynesse that is Jesus Christ by believing his holynesse and righteousnesse imputed unto you and g 1 Cor. 15.58 abounding in the work of the Lord that is in believing in Christ for that is h Ioh. 6.29 the work of God and what he hath wrought for you Beside many other Scriptures in like-manner vexed and racked and being afterward charged with wronging his text in expounding it directly contrary to the expresse words of it and to the coherence of it with the rest of the context he boldly and peremptorily affirm'd that all that went before of i

Reply ibid. Consider say you what straits you bring the Gospel into first y●u make life appearing to be had in the covenant of grace as at first in the covenant of works do this live so believe repent obey and live thus runs your doctrine nor can you with all your distinctions make faith in this consideration lesse then a work and so put salvation upon a condition of works again Is this free-grace I passe by your first here without a second we shall meet with the like again hereafter as also that to say believe and be saved repent and be saved is to put salvation upon a condition of works again t Q●d ille a●ud Co●●icum A●lul 1. Pactum non pactum est p●ctum non pactum ubi vobis lub●t A condition is a condition when it pleaseth you and may seem to make for you it is no condition when you list to mislike it because it will not serve your turn But 1. Sir you should do well or ill rather if you dare be so bold to tell our Saviour he hath brought the Gospel into straits by saying a Mark 16.16 whosoever doth not believe shall be damned and b Ioh. ● 24 unlesse you believe in me ye shall dy in your sinnes and c Luk. 13.3.5 unlesse you repent you shall perish and d Ioh. 6.53 unlesse ye eat my flesh and drink my blood you have no life in you and e Math. 18.3 unlesse ye be converted you shall not enter into the Kingdome of heaven and f Math. 7.21 none shall enter into the Kingdome but he that doth the will of my Father in heaven according whereunto also the Apostle g Heb. 5.9 He is Author of salvation to all that obey him Now suppose Sir we were not able to answer all your cavils yet were we bound to stick close to these truths so expresly delivered and taught us by Christ and not suffer our selves to be beaten off from them by any exceptions that any froward heart or wanton wit should to puzzel us make against them Be pleased therefore Sir to set us a while aside and if you lust to be contending with Christ advise or request whither you please him to consider a litle better of the businesse what streights he hath brought the Gospel into by these and other the like assertions for we have no cause to doubt but that he will own his own words tho you may well have just cause to doubt what thank you shall have from him for qarelling with and cavilling in this manner against them 2. You say that thus runns our doctrine but we demand of you whither Christs doctrine run so or no whereunto you dare not return any direct answer for you cannot deny it onely you tell us of a further mystery that is of late reveiled unto your self and I know not who which is all nothing to the purpose nor doth any thing that out of Scripture you have alleadged at all crosse or contradict that which you here call our doctrine but is indeed Christs as unlesse you have so brazed your brow that you have rubd all shame off it you cannot but acknowledge but whither you do or no others seeing it thus laid in precise termes before you will thereby easily know what to deem of you unlesse you so do 3. But h Reply ibid. we cannot say you with all our distinctions make faith in this consideration lesse then a work and so put salvation upon a condition of works again 1. The Apostle could distinguish and doth distinguish between faith and works and we know therfore that in this businesse they may be distinguished and are distinct and tho we were not able to shew how they are to be distinguished yet would not that prove that distinguished they could not be But Sir you are not able with all your Sophistry for Logick you renounce and fond flourishes to take off that aspersion which you have cast upon the Apostle as if he therefore preached life to be had in the covenant of grace 〈◊〉 otherwise then as before in the covenant of works because he presseth faith as n cessary to the attaining of salvation by Christ whereas he thereby in expresse terms distinguisheth the two covenants the one from the other not by rejecting or excluding faith but by taking it in as opposed to works in that manner as in the former they were exacted for these are his words i Rom. 10.5 6 9. Moses discribeth the righteousnesse which is of the Law that the man which doeth these things shall live by them But the righteousnesse which is of faith speaketh on this wise If thou confesse with thy mouth the Lord Jesus and shalt believe with thine heart that God hath raised him from the dead thou shalt be saved and the words are so cleere to evince his acknowledgment of that that you would fain fasten as an aspersion upon us that if the aspersion be just it must of necessity light as well on him as on us and k Cernis nempe cum q●bu● tua maledicta sustineamus cernis cum qibus nobis sit causa communis qam nulla consideratione sobria pulsare calumniis expugnare conaris cernis qam tibi pernici sum sit tam horribile crimen objicere talibus qam nobis gloriosum sit qodlibet crimen audire cum talibus Aug ad Iul. l. 1. c. 2. we are not unwilling with him to beare it 2. Nor yet is this spoken as if according to your vain and peremptory sentence past upon us we were unable to distinguish between the act of faith reqired in the latter covenant and works exacted in the former For we might stop your mouth with your own words in your next paragraph where you tell us that faith is the glorious Gospel work and so point us to a distinction that we might make some use of in this argument but that we find you so flagging and fluttering too and fro that we scarce know where to have you or how to lay hold on you The difference between these hath by our writers been long since observed whereof from their writings you might easily have been enformed had you deigned to consult them to wit that in the Covenant of workes works are considered as in themselves performed by the parties to be justified and to live without reference unto ought done or to be done for them by any other whereas in the Covenan of grace Faith is required and considered not as a work barely done by us but as an instrument or mean whereby Christ is apprehended received in whom is found by whom that is done whereby Gods justice is satisfied and life eternall meritoriously procured for us that which carieth the power and efficacy of all home to Christ Now Sir what a vast difference there is between these two may appear if you will be but pleased to consider how farre these

to doe this had need shut his eyes very close that hee may not discerne that bright Sun-shine of light that through the whole word of God ever and anon breaks out and in most conspicuous manner off●re●h it selfe to his eye-sight able to pierce and strike through the very eye-lids of those that shall strive to wink strongest 6. God m●y be provoked by those very sins the guilt whereof is a●olished and done away in Christ for u Exod. 4.14 Moses his and x 2 Sam. 11.27 Davids were and yet was God provoked by them 7. T●o Christ hath taken away all the sins of his and by his sufferings made satifaction unto Gods justice for them yet doth it not thence follow that God therefore cannot either be angry with any of those for whose sins Christ hath satisfied or out of his paternall indignation and displeasure chastise them for their wilfull oversights and defaults What hee hath done we know he can and may doe and that the one doth no way crosse the other nor inferr or enforce a forbearance of the other Davids sins in his adulterie murther and numbring the people were satisfied for and taken away by Christ as well as a Matt. 26.70 75. Peters in the denyall of his Master or the sins of any other Saint and yet how sharply b 2 Sam. 12.10 11 13 14. 24.10 15. God chastised him for the same hee felt and by c Psal 32.3 4. 38 1 2 3. 51.8 14. his own acknowledgements wee know Nor can all your slie shifts serve to shield you from the guilt of palpable o●stinacie in opposing so expresse and cleer Scripture or to cover and conceale ei●her the nakednesse and sham●fulnesse of your cause or the shamelesnesse of your faces in the maintenance of it and of those things that doe of necessity thence ensue It was not the end of Christs sufferings to free any of those for whom hee suffered from God his and their Fathers usefull and needfull chastisements which are professed to proceed d Prov. 3.12 Heb 12.6 from his love and to be e Ps●l 9.12 Heb. 12.10 11. for their good much lesse was this the end of his satisfaction for their sins that they might have the rains let out loose to them and so to lie on their necks that they might freely follow the swinge of their corrupt nature or the remainders of it still abiding within them which you confesse to be so powerfull f Treat p. 51 59 62. as to carry them oft into the same and those great sins without check or controll But Sir what this doctrine tends to all men may soon see and as well those that abhorre it as those that are willing with open arms to entertain it Nor have any cause to wonder that all sorts of loose people doe by whole shoals flock to and run after those that teach it In many of whom what dreadfull and dismall effects it hath had tho I could give hideous instances yet I forbear to relate and proceed to the rest of your demands 8. I apprehend not any allegory yea or allusion in the words As a father ● Whether you understand thereby those words cited by mee in g Answer p. 19. mine Animadversion on your eighth Assertion which you seeem here to be nibling at h Psa 103.13 As a father pities his children so the Lord pitieth them that fear him or whether you have an eye to those of Solomon i Prov. 3.12 Whom the Lord loves hee chastiseth as the father doth the son whom hee delights in The same with that of Moses k Deut. 8.5 As a man chasteneth his son so the Lord thy God chasteneth thee And indeed what allegory or allusion is there in either What Scholer is there so simple that is not able to distinguish between either an allusion or an allegory and a direct plain and expresse similitude But Mr. S. it seems together with his Logick that does him so many shrewd turns hath cast off all his School-learning that hee may the better comply with those Sectaries who with open mouth cry it all down in these daies 9. That anger is in proprietie of speech given unto God tho both Stoicks and Epicures of old l Nec bene premeritis capitur nec tangitur ira Lucr. l. 1. 2. denied it is by m Ita eo sensu quo Scripturae dant illam Deo vere proprie ei attribuitur Zanc. de attri lib. 4. c. 6. q. 1. Thes 1. Deus peccatoribus tam electis qam reprobis irascitur Ib. Thes 2. some good Divines avowed But not to stand upon that but leave it to dispute in the Schooles Albeit that anger be not such in God as it is in man no more then love or hatred which yet are not denied to be spoken properly of God and indeed if the one which I suppose no man ever doubted of by necessary consequence then the other Yet the effects of anger as well as of love and hatred may be and are the same usually with God that they are with men As men out of love doe good to those whom they love and out of anger and displeasure chastise those whom they are displeased with and n Gen. 27.41 2 Sam. 13.22 28. Qem qisqe odit periisse expetit Cic. Offic. l. 2. 1 Joh. 3.15 seek to destroy those whom they hate so doth God likewise o Psal 11.7 do good to those whom hee loves and p Psal 89.32 chastiseth those whom hee is displeased with and q Psal 5.5 6. 11.5 6. destroyes those whom hee hates Which tho you seem bold enough to say any thing to support your own principles yet I le hope you dare not deny 10. What you tell us in an intricate discourse like a man in a wood that hath lost himselfe and knows not how to get out of expressions diverse in the old Testament and in the New is idle and frivolous and not at all to the purpose For 1. Those expressions and actions of this kinde recorded in the old Testament were not meer fictions and fancies as you would make them as if God were not at all displeased with David for his adultery nor was it indeed at all evill in his eye as of Abrahams deniall of his wife your brother Eaton r Hony-comb c. 5. p. 79 80. affirms but that hee made some shew or semblance onely as if hee were offended when as yet hee liked well enough what David had done or was not at least in regard of it the lesse pleased with him But Sir the Scripture expresly tels us that ſ 2 Sam. 11.27 the thing that David had done was evill in Gods eyes and David himselfe found and felt to his smart that Gods displeasure toward him was no imaginary matter but the fruits and effects of it reall arguments of tru wrath 2. The very same expressions are found