A survey of the spiritual antichrist opening the secrets of familism and antinomianism in…A survey of the spirituall antichrist opening the secrets of familisme and antinomianisme in…

Q Of what is it a shadow?

A A shadow of Christ, Col. 2 17.

A A shaddow of Christ, Col. 2 17.

Q Is there a teaching by shadows in the New Testament?

Q Is there a teaching by shadowes in the New Testament?

In all this good Reader observe, this absurd doctrine from this Antinomian way of Mr. Beacon, for •he raiseth the old heresy of a sectary whom Calvin in a treatise called Confutatio Hollandi, refuteth, who said it was lawful to bow to Id••ls, because Christ violated the Sabbath, and because Christ hath perfectly fulfilled the Law, and restored us to spiritual liberty, ⟨p. 62⟩he hath freed us from all external observance of the law, either ceremonies, or any other thing, if we love God, and our neighbour, we are now in Christ made spiritual, and are to seek the things that are above, and that Christ calls us from all externals, ceremonies even of the Lords Institution, baptism, the Lords Supper, hearing, reading, and he spake in the Grammar of M. Beacon nos de umbra a asini et de inani atque infantili naenja certare cultum d•i nihil amplius esse atque ejus neque legem neque normam habendam. So is Del against all externals and outward reformation, and for the heart reformation only. And Calvin, in his treatise called excusatio ad Psedonic. an Apology to the false disciples of Nicodemus, refutes them who thought they might go to Mass, worship an Idol, so they keep their heart to God, and this they did to get into rich benefices, to be Bishops, Priors,, and the like, being taken with the wares of the whore of Rome, for Calvin beside the example of Paul Act. 17. whose Spirit was stirred at the Idolatrous Alter at Athens, brings the Testimony of 1 Melanchthon who saith, Nec tantum interior cultus nec•ssarius est, sedetiam externa significatio, seu confessio, seu professio, Mat. 10 qui negav•r•t me coram hominibus, negabo eum coram patre coelesti, so Mar. Bucerus, Peter Martyr, and Calvin condemn the same external observance of popish superstition, Calvin excusatio ad Pseu. Nicode. pag. 521, 522.

In all this good Reader obserue, this absurd doctrine from this Antinomian way of Mr. Beacon, for •he raiseth the old heresie of a sectary whom Calvin in a treatise called Confutatio Hollandi, refuteth, who said it was lawfull to bow to Id••ls, because Christ violated the Sabboth, and because Christ hath perfectly fulfilled the Law, and restored us to spirituall liberty, ⟨p. 62⟩he hath freed us from all externall observance of the law, either ceremonies, or any other thing, if we love God, and our neighbour, we are now in Christ made spirituall, and are to seeke the things that are above, and that Christ calles us from all externalls, ceremonies even of the Lords Institution, baptisme, the Lords Supper, hearing, reading, and he spake in the Grammer of M. Beacon nos de umbra a asini et de inani atque infantili naenja certare cultum d•i nihil amplius esse atque ejus neque legem neque normam habendam. So is Del against all externalls and outward reformation, and for the heart reformation only. And Calvin, in his treatise called excusatio ad Psedonic. an Apologie to the false disciples of Nicodemus, refutes them who thought they might goe to Masse, worship an Idol, so they keepe their heart to God, and this they did to get into rich benefices, to be Bishops, Pry•rs,, and the like, being taken with the wares of the whore of Rome, for Calvin beside the example of Paul Act. 17. whose Spirit was stirred at the Idolatrous Alter at Athens, brings the Testimony of 1 Melancthon who saith, Nec tantum interior cultus nec•ssarius est, sedetiam externa significatio, seu confessio, seu professio, Mat. 10 qui negav•r•t me coram hominibus, negabo eum coram patre coelesti, so Mar. Bucerus, Peter Martyr, and Calvin condemne the same externall observance of popish superstition, Calvin excusatio ad Pseu. Nicode. pag. 521, 522.

It followeth then that from Beacons way, I preaching of the Gospel, false opinions of Papists, controversies between Protestants and Socinians, Antinomians, Arians, Familists, Enthusiasts, Brownists, Independents, &c. must be but matters external, trivial, and circumstantial in religion 2 the profession of truth, since it is an external & outward thing, & a testimony of Christs truth before men, and of Christ before the world then is trivial and so indifferent and free, which yet is commanded by Christ and hedged with the greatest reward and threatening in the word, Mat. 10.32. 3 Yea, for outward things and all externals, reading, hearing, scripture, preaching, seals, praying, baptism, the Lords Supper. There is no law, but the law of love, not a law of the sovereign authority of God the commander, contrary to Mat. 28.19, 20. and so men sin not in neglecting a command of God, in not observing all things whatsoever Christ hath commanded, Mat. 28.20. whereas we conceive the Lord commands not only in the Gospel by the law of love▪ but by ⟨p. 63⟩his sovereign authority, as God in covenant with us, that we do all whether inward or outward things that he commands.

It followeth then that from Beacons way, I preaching of the Gospell, false opinions of Papists, controversies betweene Protestants and Socinians, Antinomians, Arrians, Familists, Enthysiasts, Brownists, Jndependants, &c. must be but matters externall, triviall, and circumstantiall in religion 2 the profession of truth, since it is an externall & outward thing, & a testimony of Christs truth before men, and of Christ before the world then is triviall and so indifferent and free, which yet is commanded by Christ and hedged with the greatest reward and threatning in the word, Mat. 10.32. 3 Yea, for outward things and all externalls, reading, hearing, scripture, preaching, seales, praying, baptisme, the Lords Supper. There is no law, but the law of love, not a law of the soveraigne authority of God the commander, contrary to Mat. 28.19, 20. and so men sinne not in neglecting a command of God, in not observing all things whatsoever Christ hath commanded, Mat. 28.20. whereas we conceive the Lord commands not only in the Gospell by the law of love▪ but by ⟨p. 63⟩his soveraigne authority, as God in covenant with us, that we doe all whether inward or outward things that he commands.

4 So all externals under the New Testament of being baptised, or not baptised, hearing or not hearing, a sent ministry, confessing or not confessing Christ before men, are as free and indifferent, though expressly commanded of God, so as we sin if we despise prophecy, 1 Thes. 5. and reject the counsel of God as did the Pharisees and Lawyers in not being baptised, Luk. 7.29▪ 30. whereas the publicans in obeying these commandments Justified God. They are (I say) as free, trivial, and indifferent to Antinomians, as eating, or not eating meats merely indifferent in the case, 1 Cor. 10. 1 Cor. 8. so if it were not a scandal, we may refuse baptism, the Lords Supper, the scriptures▪ hearing the word, confessing Christ before men, teaching and admonishing our brother, yea all duties of keeping our body clean, of speaking the truth, of not lying, not killing, for all these are commanded believers, by no law, but by the law of love, for say the Antinomians we are under no moral Law else.

4 So all externalls under the New Testament of being baptised, or not baptised, hearing or not hearing, a sent ministery, confessing or not confessing Christ before men, are as free and indifferent, though expresly commanded of God, so as we sinne if we dispise prophecy, 1 Thes. 5. and reject the counsell of God as did the Pharisies and Lawyers in not being baptised, Luk. 7.29▪ 30. whereas the publicans in obeying these commandements Iustified God. They are (I say) as free, triviall, and indifferent to Antinomians, as eating, or not eating meats meerely indifferent in the case, 1 Cor. 10. 1 Cor. 8. so if it were not a scandal, we may refuse baptisme, the Lords Supper, the scriptures▪ hearing the word, confessing Christ before men, teaching and admonishing our brother, yea all duties of keeping our body cleane, of speaking the truth, of not lying, not killing, for all these are commanded beleevers, by no law, but by the law of love, for say the Antinomians we are under no morall Law else.

5 Yea▪ so also we may suspend the use of all outward things, by Beacons Antinomian argument, we need not hear, pray, praise, receive Sacraments, teach the ignorant, comfort the the feeble minded, relieve the poor, visit the sick, &c. Why? all these are both outward things and are abused, most men place all religion in them, as in Pauls time, Gal. 2. they placed religion in circumcision, & the Jews placed all holiness in them, Es. •. Mi. 6.

5 Yea▪ so also we may suspend the use of all outward things, by Beacons Antinomian argument, we need not heare, pray, prayse, receive Sacraments, teach the ignorant, comfort the the feeble minded, releeve the poore, visit the sick, &c. Why? al these are both outward things and are abused, most men place all religion in them, as in Pauls time, Gal. 2. they placed religion in circumcision, & the Iews placed all holines in them, Es. •. Mi. 6.

6 Why then was Christ circumcised? for in his time many said they were Abraham's circumcised sons, and that was enough to save them, which was to place all religion in circumcision; but though we may suspend the use of things indifferent, when religion is placed in them, yet may we not neglect commanded external ordinances, because they think they are good christians, if they be baptised and go to Church, nor doth Paul Gal. 2. think circumcision to be nothing but a thing indifferent, for that the false Apostles and be witched Galatians thought their Justification stood in circumcision, but Paul saith, Gal. 5. Not only circumcision was not indifferent, but damnable and whosoever was circumcised, had fallen from Christ.

6 Why then was Christ circumcised? for in his time many said they were Abrahams circumcised sonnes, and that was enough to save them, which was to place all religion in circumcision; but though we may suspend the use of things indifferent, when religion is placed in them, yet may we not neglect commanded externall ordinances, because they thinke they are good christians, if they be baptised and goe to Church, nor doth Paul Gal. 2. thinke circumcision to be nothing but a thing indifferent, for that the false Apostles and be witched Galatians thought their Iustification stood in circumcision, but Paul saith, Gal. 5. Not onely circumcision was not indifferent, but damnable and whosoever was circumcised, had fallen from Christ.

6 Conseq. To Beacon, they are all Jews, who judge baptism, the Lords Supper, the scriptures read and preached heavenly ⟨p. 64⟩things. Its true they are external, and without the Spirit they avail not, but there is a Majesty and divinity in the Scriptures, and in the power of God, in the foolishness of preaching and baptism also, and they are in themselves spiritual ordinances of God, and though baptism be a shadow, yet striving about the doctrine of baptism is in Moses and Paul no token of their unacquaintedness with Christ, the substance of all ordinances, as M. Beacon imagineth.

6 Conseq. To Beacon, they are all Iewes, who judge baptisme, the Lords Supper, the scriptures read and preached heavenly ⟨p. 64⟩things. Its true they are externall, and without the Spirit they availe not, but there is a Majesty and divinity in the Scriptures, and in the power of God, in the foolishnesse of preaching and baptisme also, and they are in themselves spirituall ordinances of God, and though baptisme be a shadow, yet striving about the doctrine of baptisme is in Moses and Paul no token of their unacquai•tednesse with Christ, the substance of all ordinances, as M. Beacon imagineth.

7 This is to turn all orthodox and sound opinions touching Christ, free grace, redemption, worship, scriptures, over into Septicisme. doubtsome bickerings, and to leave us doubting and knowing nothing with certainty and full assurance of faith, but to halt between two, in all opinions touching God, Christ, the Spirit, Trinity, incarnation, free grace, scriptures, law, Gospel, resurrection, heaven, hell, as these opinions are professed before men and Angels, and this will turn to professed Atheism, to doubt and profess we doubt of all things 5 And to be ever learning▪ and never to come to the knowledge of the truth.

7 This is to turne all orthodox and sound opinions touching Christ, free grace, redemption, worship, scriptures, over into Septicisme. doubtsome bickerings, and to leave us doubting and knowing nothing with certainty and full assurance of faith, but to halt betweene two, in all opinions touching God, Christ, the Spirit, Trinity, incarnation, free grace, scriptures, law, Gospel, resurrection, heaven, hell, as these opinions are professed before men and Angels, and this will turne to professed Atheisme, to doubt and professe we doubt of all things 5 And to be ever learning▪ and never to come to the knowledge of the truth.

8 If they be Jews who think not all things external, all observances and our outward conversation with men (which is most external) most indifferent and free, then the letter of the written and preached old and N. Testament must be free and indifferent, and it must be Judaism to read, hear, or study the scriptures, for they are outward things in which carnal men ever have and ever will place all religion.

8 If they be Iewes who thinke not all things externall, all observances and our outward conversation with men (which is most externall) most indifferent and free, then the letter of the written and preached old and N. Testament must be free and indifferent, and it must be Iudaisme to read, heare, or study the scriptures, for they are outward things in which carnall men ever have and ever will place all religion.

9 We are to contend earnestly for the faith, and for every truth of God, Jud. 3. Touching baptism and all the ordinances of God, and to consent to wholesome words, against all perverse disputing of men of corrupt minds, and destitute of the truth, 1 Tim. 6.3, 4, 5. 2 Tim. 2.14, 15, 16. nor,

9 We are to contend earnestly for the faith, and for every truth of God, Jud. 3. Touching baptisme and all the ordinances of God, and to consent to wholsome words, against all perverse disputing of men of corrupt minds, and destitute of the truth, 1 Tim. 6.3, 4, 5. 2 Tim. 2.14, 15, 16. nor,

10. Can any Antinomian say that Paul was unacquainted with Christ the substance of ceremonies and circumcision, when, with such Godly animosity, he withstood Peter to the face, Gal. 2.11, 12, 13. and so sharply rebuked the Galatians c. 3. c. 4. for lesser truths then we now contend for. But in this Antinomians bewray of what Spirit they are, when they profess all religions, Popish, Protestant, Socinian, Arian, Arminian, Antitrinitarian, Antinomian, Familisticall, to be free and indifferent, and if we have love and faith in the heart, we are perfect Christians, though we live in wickedness, disobedience and rebellion against God.

10. Can any Antinomian say that Paul was unacquainted with Christ the substance of ceremonies and circumsion, when, with such Godly animosity, he withstood Peter to the face, Gal. 2.11, 12, 13. and so sharpely rebuked the Galatians c. 3. c. 4. for lesser truths then we now contend for. But in this Antinomians bewray of what Spirit they are, when they professe all religions, Popish, Protestant, Socinian, Arrian, Arminian, Antitrinitarian, Antinomian, Familisticall, to be free and indifferent, and if we have love and faith in the heart, we are perfect Christians, though we live in wickednes, disobedience and rebellion against God.

16 Our second birth is our saviour Christ and dominion over sin the very son of God, said H. Nicholas.

17 H. N. His Christ is neither man nor the consubstantial son of God, but a holy disposition or Godliness, whereas the Lord Jesus himself appeals to the senses, the eyes and fingers of his disciples even after his resurrection, when he was most spiritual and now in some measure entered into glory,¹ that he was a speaking man, and had flesh and bones, and the print of the •ailes in his hands and sides, yea the scripture saith he was the son of Adam, Abraham, Isaac, Jacob, David, Mary, 3 he was like us in all things, sin excepted. Luk▪ 24.39, 40. Joh. 20.26, 27.

17 H. N. His Christ is neither man nor the consubstantiall son of God, but a holy disposition or Godlinesse, whereas the Lord Jesus himselfe appeales to the senses, the eyes and fingers of his disciples even after his resurrection, when he was most spirituall and now in some measure entered into glory,¹ that he was a speaking man, and had flesh and bones, and the print of the •ailes in his hands and sides, yea the scripture saith he was the sonne of Adam, Abraham, Isaack, Jacob, David, Mary, 3 hee was like us in all things, sinne excepted. Luk▪ 24.39, 40. Ioh. 20.26, 27.

1. 1Christ is truly and really perfect man, not a holy dispo•• tion as H. N. blasphemously saith.Christ is truely and really perfect man, not a holy dispo•• tion as H. N. blasphemously saith.