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<DATE>2014-12-11</DATE>
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<NAME>John Pas</NAME>
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<HEAD>&Sgr;&Ugr;&Mgr;&Bgr;&Ogr;&Agr;&EEgr;, <HI>Sive Conflictus cum Antichri&s;to:</HI> Or,</HEAD>
<HEAD>Reflections upon, and an An&s;wer to Mr. <HI>No-bodies</HI> Dialogue, feigned between an Old Q <HI>Elizabeth.</HI> Prote&s;tant, and his Neighbour, as far as the Writings and per&s;on of <HI>John Humphries,</HI> are therein abu&s;ed and calumniated through the malice of a &s;econd <HI>Bo-peep</HI> Author.</HEAD>
<HEAD TYPE="sub">Wherein fal&s;ely and maliciou&s;ly he is made a <HI>Papi&s;t</HI> by Mr. <HI>Momus</HI> that lies hid in the Belly of the <HI>Trojan</HI> Hor&s;e; with a Parallel of the Principles of a <HI>Papi&s;t</HI> and a true Prote&s;tant, and a brief confe&s;&s;ion of the Faith of the Author.</HEAD>
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<Q><HI>In Divinis nihil minimum.</HI>
<BIBL>Tertul.</BIBL></Q>
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<P><HI>SAnnieticus</HI> King of <HI>Egypt</HI> being taken Pri&s;oner by <HI>Camby&s;es,</HI> &s;ees his Daughter in a &s;ervile Habit drawing of Water, and his Son guarded by armed men to his death, he looks upon them both with dry eyes. After|ward he &s;ees one of his friends half naked and almo&s;t &s;tarved, begging food to keep him alive, he abandons him&s;elf to grief, weeping and la|mentation. The &s;olution of this knot being very difficult, <HI>Camby&s;es</HI> de&s;ires to know the rea&s;on, and cau&s;es <HI>Sannieticus</HI> to be examined about it. The captive King an&s;wers, That he having no grief &s;o equal to the two fir&s;t calamities had &s;acrificed it to the third as worthy of it. So to &s;ee the Sons and Daughters of profe&s;&s;ing Prote&s;tants abu&s;ed and wheedled into Popi&s;h principles, drawing the <HI>Romi&s;h</HI> waters of &s;lavery and error out of the Wells of zeal and pretended ho|line&s;s, with the buckets of Popi&s;h and Jewi&s;h ignorance, and <HI>implicit faith;</HI> and her Sons attended with a black guard of <HI>Heterodox</HI> and <HI>Heterogenious</HI> Sy|cophants to their own death and perdition, as being out of the faith of the Co|venant of free Grace, exhibited by the love of an eternal Father, purcha&s;ed by the love of a gracious Son, and tendered to &s;inners out of the Word of Grace by the Spirit of Grace. All this as being above the &s;prings of my grief, I have beheld for &s;ome years pa&s;t, with too too dry eyes. But when I &s;ee my Friends, <HI>Prote&s;tants</HI> and <HI>Presbyterians,</HI> and others, &s;tripped half naked by ren|ding of Chri&s;ts <HI>Imputed Righteou&s;ne&s;s,</HI> and only having a few &s;tinking men&s;tru|ous rags of their own dung and dro&s;s on them, being indeed but a meer phan|ta&s;m or image, and not the true Righteou&s;ne&s;s, being half &s;tarved for want of the Divine heat and life of Love, the efflux only of the true faith of Je&s;us, ha|ving for&s;aken their Fathers <HI>Bethlethem,</HI> or hou&s;e of bread, feeding upon husks, and be&s;otted with the <HI>Camby&s;ean</HI> dregs of <HI>Popi&s;h, Arminian, Pelagian</HI> and <HI>So|cinian</HI> Errours. This makes me wi&s;h my head a fountain, and my eyes &s;prings of tears for <HI>Sion</HI> the Daughter of my People. I have been lately traduced by an unknown Author for an <HI>Antinominian,</HI> now by another for a <HI>Papi&s;t;</HI> as if the&s;e two were of the &s;ame Principles, which rationally are as notoriou&s;ly An|tiperi&s;tical, and Antiphra&s;tical, as the qualities of two contrary Elements one to the other. The <HI>Antinomian</HI> I own, as far as the Apo&s;tle <HI>Paul</HI> him&s;elf owned it, <HI>Rom.</HI> 3.8, 31. <GAP DESC="foreign">, <HI>We make not void the Law through faith; but</HI> <GAP DESC="foreign">, <HI>we establi&s;h or make it to &s;tand in Chri&s;t our &s;urety, who hath fulfilled it and &s;atisfied it, for our compleat, full, perfect and total righ|teou&s;ne&s;s
<PB N="2" REF="2">before God.</HI> Rom. 8.2, 3. Becau&s;e Righteou&s;ne&s;s by the Spirit wrote in man, and by man, at be&s;t being mixed with &s;ome dregs and remains of &s;in, <HI>Rom. 7. ult.</HI> No &s;uch righteou&s;ne&s;s never did, never will, or never can &s;atisfie the holy, pure and perfect Law of God, for &s;ufficient and required &s;atisfaction; therefore the Law requiring of us, as &s;ays <HI>Wolleb. Omnimodam conformitatem cum eo,</HI> as inward and pure perfect &s;anctity of mind, as before the fall, &s;uch as no mortal never had &s;ince, and al&s;o an external perfect obedience to it, and ob|&s;olving Divine Ju&s;tice the ju&s;t penalty of a treble death, <HI>viz.</HI> &s;piritual, bitter, &s;tinging, temporal and eternal, all which none but the ble&s;&s;ed Je&s;us ever could or did undergo &s;o as to &s;atisfie thereby Divine Ju&s;tice. Therefore this treble Righteou&s;ne&s;s of him alone; <HI>viz.</HI> Original, Actual, and Pa&s;&s;ive, hath fully &s;atis|fied and fulfilled the Law, and offended Ju&s;tice, and by Gods Gracious Imputation become the Legal and Evangelical Righteou&s;ne&s;s of the Elect, and is both our San|ctification and Ju&s;tification before God, that by faith alone receive it. I am al&s;o with the Apo&s;tle (<HI>v.</HI> 8.) &s;landered to be a broacher of &s;inful liberty, for maintaining this Faith once delivered to the Saints; and now a <HI>Papi&s;t</HI> for main|taining the Doctrine of Ju&s;tification by free Grace without works. And that the Law neither ju&s;tifies, for that is done by Chri&s;ts <HI>Righteou&s;ne&s;s Imputed,</HI> nor does it &s;anctifie inwardly, for that is the work of the Spirit of Chri&s;t in his ju|&s;tified children. And yet is the external Law a rule (the Law of the Spirit of Chri&s;t being in the heart by love) to direct a believers foot in this world in the paths of righteou&s;ne&s;s to manward, for the glory of God. And this Doctrine never <HI>Bellarmine</HI> or any <HI>Papi&s;t</HI> in the world ever held; but bitterly oppo&s;ed the Prote&s;tants in it; as Dr. <HI>White, Luther, Calvin, Jewel</HI> and <HI>Willet,</HI> do all bear me witne&s;s. And yet this Gentleman blu&s;hes not to &s;ay, I am a <HI>Papist.</HI> His char|ges lye de&s;perate again&s;t me in the eight and ninth <HI>pages of his Pamphlet.</HI> The fir&s;t charge is for the Alarm. To which my Name is not, and therefore can't be ju&s;tly charged with it. But what is there in it that looks like a <HI>Papi&s;t?</HI> Why, it reviles the Clergy. I an&s;wer, then you may as well Popi&s;ie the Prophet <HI>I&s;aiah</HI> as that Author: for <HI>I&s;a.</HI> 56 <HI>ult.</HI> he exclaims again&s;t the vices of the <HI>Jewi&s;h</HI> Cler|gy; and if Popery be &s;o ancient as <HI>I&s;aias</HI>'s time, then our Chronologi&s;ts are much mi&s;taken in the computation of the Popi&s;h <HI>Epoca's,</HI> or beginning. And the Apo&s;tle taught that you call Popery, 1 <HI>Tim.</HI> 5. <HI>Them that &s;in rebuke before all.</HI> E&s;pecially &s;ins of Errour and Here&s;ie, which looking with a more <HI>ga&s;tly</HI> vi|&s;age than errours of life, are to be &s;oundly cha&s;tized, when errours of life may be covered with charity, 1 <HI>Pet.</HI> 5. As &s;aid Reverend <HI>&V;&s;her,</HI> I can bear with men in Circum&s;tantials, but in errours of Doctrine I may not. <HI>Gal.</HI> 1.8. Cur&s;ed therefore be the broachers of another Go&s;pel, than that of free Grace to Gods eternally ordained Elect, for whom Chri&s;t only died, and God the Father cho&s;e in him before the world was, by his own act, before by the act of Faith they were in him. And the Spirit quickens to believe, and not mans lye, call'd free will. If to reprove men of different opinions, for &s;uppo&s;ed Errours be a &s;ymp|tome of Popery, then is this Gentleman him&s;elf to be &s;u&s;pected for reviling a|gain&s;t me and my Books, as differing from him and others. And if the words of <HI>Tacitus</HI> be credible, <HI>Su&s;pectus &s;emper invi&s;us;</HI> then is he to be &s;u&s;pected for con|cealing his Name, the u&s;ual form of Je&s;uits. Nor can he plead ju&s;tly the imita|tion of the Author to the <HI>Hebrews;</HI> for he being for Ju&s;tification alone by faith in Chri&s;t without works, wrote to the <HI>Jews</HI> that were blindly zealous for works, as ours are now, and yet mo&s;t remote from doing them. This there|fore is not his or others ca&s;e now. But <HI>Patronius</HI> will re&s;olve the doubt, <HI>Quam male e&s;t extra legem viventibus, quicquid meruerunt &s;emper expectant,</HI> fat &s;wine cry hideou&s;ly when medled with. Becau&s;e&mdash;if &s;harp ironical &s;arca&s;mick re|proof between Conformi&s;ts and Di&s;&s;enters be adju&s;ted to the marks of <HI>Papi&s;ts;</HI> how will the Reverend Dr. <HI>S.</HI> e&s;cape your la&s;h, for preaching again&s;t Di&s;&s;enters?
<PB N="3" REF="2">and tho&s;e long winded Pipes that <HI>unitim</HI> let fly again&s;t him, as if every blow would cut him in twain, when a Reverend Divine had &s;ufficiently and m<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;te&s;tly before reprehended his fault. Either I am a <HI>Papist</HI> or a Child, crys the Child, (the Eagle took, for no body knew who&s;e it was) a fool, a Knave, or what the black &s;troke &s;ilently denotes, crackt-brain'd, &amp;c. <HI>&V;t ait &s;tultus in fabula,</HI> as &s;ays the Fool. Mu&s;t a man then be either a <HI>Papi&s;t,</HI> or a Fool? Pray, <HI>Sir,</HI> then what are you? a Fool or a <HI>Papi&s;t?</HI> If there be no <HI>medium</HI> between your Ex|treams, therefore they are not well &s;et together. But yet I will chu&s;e the Fool, becau&s;e I am bid become a Fool for Chri&s;t. And for your &s;econd Popi&s;h Miracle, which &s;o much &s;train'd your wit to bring out, 'twill amount to no more than the Mountain brought forth, a Mou&s;e. For a man may be fir&s;t hanged, and then judged, as well as St. <HI>John,</HI> 1 Joh. 2, &s;ays, <HI>That he that hates his brother is a murderer;</HI> and yet the per&s;on hated, is not properly kill'd, though he be men|tally, or Metaphorically. So am I by you and others fir&s;t hanged, and then judg|ed, according to the <HI>Corinthian</HI> Law; and yet no &s;econd Popi&s;h Miracle in the ca&s;e. Therefore lay your lyes clo&s;er together the next time, as the fellow that at once &s;hot a Deer through the right foot and left ear, your <HI>Q.</HI> and <HI>A.</HI> need &s;purs, they are not acute enough, nor do they parallel the inbred enmity in your heart. And had I a boy that u&s;ed no wittier expre&s;&s;ions, I would cha&s;ti&s;e him for a dunce. A <HI>[Gang]</HI> &s;ay you, <HI>Sir,</HI> the word &s;ounds theevi&s;hly and not Po|pi&s;hly, which fir&s;t you have not taxed me with. But &s;ome of my <HI>[Gang]</HI> are &s;o|ber per&s;ons, they are beholding to you for your Clemency, if you will tell us who they be, and who you are, we'l return you as much thanks as you de&s;erve. Another charge is for reviling the <HI>Conformi&s;ts</HI> and the <HI>Presbyterians</HI> too, (by which I judg, <HI>ex equo &amp; a&s;ino procreatus es,</HI>) and therefore comes up the lear|ned Conclu&s;ion, and lays flat Popery to my charge. I an&s;wer, a man may reprove (not revile) &s;everal &s;ects or &s;orts of per&s;ons for their errours, and yet neither &s;eparate from them in affection, or &s;ociety. Many <HI>Species</HI> may be contained un|der a <HI>Genus,</HI> and yet the other <HI>Predicables,</HI> as <HI>proprium accidens,</HI> or <HI>differentia,</HI> not commit a Schi&s;m in the <HI>Genus;</HI> &s;o a man may &s;ee cau&s;e to reprove Confor|mi&s;ts and Di&s;&s;enters too, if they are both faulty, and not be a Papi&s;t, no more than <HI>Paul</HI> was a Heathen, for reprehending the <HI>Romans</HI> and <HI>Galatians</HI> and other Churches, for doting upon works for Ju&s;tification, and &s;o &s;lighting Chri&s;ts Righte|ou&s;ne&s;s, when the mean time he was both an Apo&s;tle and a member of Chri&s;t in the &s;ame Churches. Therefore your Logick is as criminal as your charity. For my part I love all, (by what name &s;oever called) that love the Ble&s;&s;ed Je&s;us, and his Righteou&s;ne&s;s alone exalt; but &s;uch as depart from the ancient Apo&s;tolical Principles and true Prote&s;tant grounds, and lean to free-will in all men, to help to &s;ave them&s;elves, general Redemption, and falling from Grace, and &s;uch Po|pi&s;h Tra&s;h, I am bid to depart from &s;uch, 1 <HI>Tim.</HI> 3.1, 2, 3, 4, 5, 6. Yet to love them, but not communicate in their &s;inful un&s;criptural Wor&s;hips and Doctrines. Nor will I judg the Con&s;ciences of any that profe&s;s the true Je&s;us, and are civil in the Common-weal; nor have their bodies puni&s;hed for their Con&s;ciences. I never did repre&s;ent any Sect among Prote&s;tants to be a bloody people, therefore the Pamphleter charges me with an abominable fal&s;hood, for I well know 'tis the Scarlet Whore, <HI>Rev.</HI> 17. that &s;heds the blood of the Martyrs; for Saints dare not hate their brother, becau&s;e they have the &s;eed of God remaining in them, and God in Chri&s;t, is love. But this I have found, that there are many great prating proud Profe&s;&s;ors and Preachers too, that make nothing to hate, backbite, re|vile others if they do but an hairs breadth depart from their Oracles, for which there is no more ground in Scripture, than for <HI>Thomas Aquinas</HI> Divinity, or <HI>Scheiblers</HI> Metaphy&s;icks.</P>
<LIST>
<ITEM>1. <HI>Pap.</HI> Are for free-will to co-operate with the Spirit in Regeneration, for general Redemption, and falling from Grace; they deny eternal free Per&s;onal
<PB N="4" REF="3">Election, and that Election is no act of Gods will, but only foreknowledg. See <HI>Bell. de Elect. Co. Trent.</HI> But old Queen <HI>Elizabeth</HI>-Prote&s;tants hold the contrary. See <HI>Willet Con. Pap. White, Jewel, Whita<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">er, Luther,</HI> and <HI>Calvin.</HI></ITEM>
<ITEM>2. <HI>Pap.</HI> Are for Ju&s;tification by works and faith too, as a work and habit in the &s;oul, and not as an in&s;trument only to receive Chri&s;t our Righteou&s;ne&s;s. See <HI>Bell de Ju&s;t. Co. T.</HI> but old <HI>Q. E</HI>'s Prote&s;tants are for Ju&s;tification by Chri&s;ts Blood and Righteou&s;ne&s;s alone being received by faith alone. See Dr. <HI>Willet, Con. Pap. Jewel Con. Hardin. Malan. Zanchy, &amp;c. Perkins, Calv. Davenant, Sybs, Twi&s;&s;, &amp;c.</HI></ITEM>
<ITEM>3. <HI>Pap</HI> Set up an Humane, Civil, Political Tribunal in the mid&s;t of Chri&s;ts Church, and in the Con&s;ciences too; but old Prote&s;tants &s;et up Chri&s;ts Word and Spirit for the Judg of the Con&s;ciences: compare <HI>Co. Trent</HI> with <HI>Willet Con. Pap.</HI></ITEM>
<ITEM>4. <HI>Pap.</HI> Will not &s;uffer Kings and Princes to live, if they dont act to uphold their u&s;urped Eccle&s;ia&s;tical Tyranny o're Gods Church, but the old Q. <HI>E.</HI> Prote&s;tants pray for Kings, Prin|ces and Parliaments, that they may pro&s;per, and rule for the Glory of God and encourage|ment of the Article of Free Ju&s;tification, by Chri&s;ts Righteou&s;ne&s;s alone, received by Faith. And freely de&s;ire that Earthly Governours may rule the Bodies and Civil State, without interrup|tion, and Chri&s;t alone by his Word and Spirit the Con&s;cience. See <HI>Will. Con. Pap. &amp; Bellarm. de di&s;c.</HI></ITEM>
<ITEM>5. <HI>Pap</HI> Brag that Chri&s;t Merited that the Eternal puni&s;hment of &s;ins might be taken off, but that the Temporal puni&s;hments are born by the Church, and that Chri&s;t bore only the pu|ni&s;hment, not the guilt or filth of &s;in, but left that for us to take away by our good Works, to|gether with the Spirit within. And that Chri&s;ts Merits makes the Spirits work within pa&s;&s;able to Gods Ju&s;tice for Ju&s;tification. <HI>Bel. de Mer. C. T.</HI> but Old Prote&s;tants believe Chri&s;t bore all, fini&s;hed &s;in, and the effects of &s;in too, <HI>Dan.</HI> 9.24, and that for Ju&s;tification he him&s;elf in their room and &s;tead did all to &s;atisfie divine Ju&s;tice, and fulfill the Law; therefore merited not Ju&s;tification, but wrought in him&s;elf, 2 <HI>Cor.</HI> 5 21. and merited that all wrought in or by us for his Glory alone, &s;hould be accepted, 1 <HI>Cor.</HI> 15. <HI>ult.</HI> But if we &s;hould go about to &s;atisfie and fulfill the Law for our Righteou&s;ne&s;s and Ju&s;tification, we &s;hall not be accepted, for all our Righteou&s;ne&s;s is as filthy rags, <HI>I&s;a.</HI> 56.4. <HI>Phil.</HI> 3. and that Chri&s;t hath bore and taken away all iniquity it &s;elf, guilt, filth pu|ni&s;hment and all, and bore our filthy garments, <HI>Zac.</HI> 3.1. <HI>Jo.</HI> 1.9. <HI>Heb.</HI> 1.3. and we are &s;anctified before God in his blood, as well as ju&s;tified, <HI>Heb.</HI> 10.10 14. <HI>Heb.</HI> 13.12. <HI>Can</HI> 5 7. <HI>Numb.</HI> 21.23. <HI>Rev.</HI> 14.5. <HI>Eph.</HI> 5.26, 27. <HI>Col.</HI> 1.22. <HI>Col.</HI> 2.9, 10. but yet Chri&s;t was not formally a &s;inner, but im|putatively, and by an act of Grace, all was tran&s;acted on him, and fini&s;hed in him, <HI>Dan.</HI> 9.24. <HI>Gal.</HI> 3.13. 2 <HI>Cor.</HI> 5.21. Now people, that have Eyes, judg if my Writings be like the <HI>Papi&s;t,</HI> or if this Pamphleter be not a fal&s;e accu&s;er, <HI>Rev.</HI> 12. the accu&s;er of the brethren. And whereas the &s;ubtil Papi&s;ts have gone about to lay the Plot on others mo&s;t fal&s;ly; yet I do believe that it is a Judgment of God upon them, for creeping &s;o near the damnable Errors of the Pap. and Do|ctrines of Antichri&s;t, &s;ince the Sun hath been darkened, and the Article of Free Ju&s;tification ob&s;cu|red: for as Dr. <HI>&V;&s;her</HI> &s;aid, that the Pap. &s;hould prevail again&s;t them, becau&s;e they &s;craped &s;o great acquaintance with the Whore, in favouring her damnable Doctrines of Free-will and pretended Works again&s;t the grace of God in Je&s;us.</ITEM>
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<P>And as for my Faith, I believe an Apo&s;tolical Epi&s;copacy, and Evangelical Independency is a better Government in the Church, than Popi&s;h Bi&s;hops, or Cla&s;&s;ical Prelacy; and yet I allow a Prelacy bottomed upon Love and Chri&s;tian preference. I believe the Scriptures to be the Rule of Faith and Life, without, and the Spirit of Chri&s;t within, I believe a &s;inner is freely ju&s;tified by Chri&s;ts Blood and Righteou&s;ne&s;s imputed without Works; and yet that the Faith that ju&s;ti|fies, is not without good Works and true Love. I believe the Church of Chri&s;t as to the Con&s;ci|ence hath no other Tribunal than Chri&s;t, his Word and Spirit, and that mens Bodies, E&s;tates and Names ought not to &s;uffer for their Con&s;ciences. And that the Kings, Princes, Parliaments and Governours of the World may wholly without interruption of &s;piritual per&s;ons rule the civil and bodily State, till Chri&s;t come from Heaven, <HI>Dan.</HI> 7.22. <HI>Acts.</HI> 3.20, 21. and be honoured, loved, and prayed for by all men, and obeyed as far as Chri&s;t Commands, <HI>Rom.</HI> 13. 1 <HI>Pet.</HI> 2.1 3, 14, 15, 16, 17. Actively or Pa&s;&s;ively. Now, Sir, put on your &s;pectacles, and &s;ee if you can di&s;cern an Old Q. <HI>E.</HI> Prote&s;tant, from one of your own faigning, and &s;hoot not your &mdash;bolt &s;o at random.</P>
<P>And now, Sir, I mu&s;t tell the world that I'le wipe my Pen, and re&s;olve never more to nick it again in An&s;wering &s;uch malicious fooli&s;h unlearned Tra&s;h; for <HI>Nam &s;i cum &s;tercore certo, vinco &s;eu vincor, &s;emper Ego maculor,</HI> by no Middleman or Halter between <HI>Baal</HI> and <HI>Jehovah,</HI> but a real Believer and A&s;&s;erter of Free-grace.</P>
<CLOSER><SIGNED>Jo. Humphryes.</SIGNED></CLOSER>
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<DIV1 TYPE="publisher's advertisement">
<P>THere is lately publi&s;hed <HI>[Ccleu&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="3 letters">,]</HI> or an An&s;wer to a Book called (but fal&s;ly) the Glory of Free Grace di&s;played; wherein is plainly proved by Scripture, that that Book, is the Glory of Free Grace ob|&s;cured, like the Authors Name, &s;old for <HI>6d</HI> the piece, at Mr. <HI>Woods</HI> in <HI>Barbican,</HI> a <HI>Bra&s;ier.</HI> at Mr. <HI>Williams</HI> in <HI>Long Acre,</HI> at the Hand and Pen, and at Mr. <HI>Foxes</HI> near the Chri&s;tian Coffee-hou&s;e in <HI>Holborn,</HI> and at Mr. <HI>Jacksons</HI> in the back &s;ide the Bores Head near <HI>Smithfield-Bars.</HI> Written by <HI>John Humphryes.</HI></P>
</DIV1>
<DIV1 TYPE="colophon">
<P>Printed for the Author 1681.</P>
<PB REF="3">
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