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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04540	A Christian plea conteyning three treatises. I. The first, touching the Anabaptists, & others mainteyning some like errours with them. II. The second, touching such Christians, as now are here, commonly called Remonstrants or Arminians. III. The third, touching the Reformed Churches, with vvhom my self agree in the faith of the Gospel of our Lord Iesus Christ. Made by Francis Iohnson, pastour of the auncient English Church, now sojourning at Amsterdam in the Low Countreyes.	Johnson, Francis, 1562-1618.	1617 (1617)	STC 14661; ESTC S107828	395,581	331

abominable and filthie which drinketh iniquitie like vvater Iob 15 16. We are all borne in iniquitie in sinne did our mothers conceiue us Psal 51 5. Our hearts are stonie hard and unplyable to beleeue and obey the word of God Ezech. 11 19 20. with Gen. 6 5. Jer. 17 9. Psal 64 6. Therefore it is and needs must be Gods free gift of grace his powerfull vvork vvho is able to bring light out of darknes and water out of the stony rock to take avvay the stony heart out of our flesh and to giue us an heart of flesh that is soft and wherein the law of God may be written by his Spirit to convert and renevv us to work in us both to wil and to doe of his good pleasure and to his praise 2 Cor. 4 6. Ezec. 11 19 20. and 36 25 26 27. vvith Exod. 17 6. Ier. 10 23. and 31 18 33 34. Phil. 2 13. Psal 10 17. Joh. 3 3.6.27 and 6.44.65 and 8 36. Heb. 12 2. and 13 20 21. 9. This appeareth further in that no exhortations persvvasions corrections punishments or other meanes can prevaile vvith men to bring us to godlines unles God renew us by his spirit 2 Chron. 36 14 15 16. Esa 1.5 and 65 1 2. Jer. 25.1 7. and 31 18 33 34. Isal 143 10. Mat. 6 10. Ioh. 3 3 6.8 Phil. 2 13. Nay men often become more hardened and vvaxe worse and vvorse notwithstanding any meanes that can be used unto them according to the Proverbe vvhich saith Though thou bray a foole in a morter yet will not his foolishnes depart from him Prov. 27 22. And * Rom. 4 15 and 7 8. c. the Lavv vvorketh vvrath saith the Apostle and increaseth sinne and maketh it more appeare So corrupt we are in our selues so prone unto all evill so unvvilling and unable to that vvhich is good untill and unles it please God to convert and renew us by his Spirit and grace in Christ as is aforesaid And who is there except * Habak 2 4. his soule be lift up and not upright in him that doth not know and find in himself that we can not beleeue or obey eyther vvhen we would or vvhat we vvould or as we would but as it pleaseth God of his grace and by his power to performe his good vvork in us to his praise N●m 20 12. Mat. 6 30. and 14 30 31. Mar. 4 40. and 9 23 24. Luk. 8 25. and 17 5. and 22 32. Rom. 7 8 25. 2 Thes 1 11 12. Objection Object But here some object and aske To vvhat ende then are commandements giuen and exhortations used if we haue not free vvill and povver in our selues to obey and performe them Are they all giuen used in vaine Doth God so mock with men Or should we so abuse one another c. Ansvver Ansvv 1. I also aske vvhat need there is or to what end it is that vve should pray unto God to convert and quicken us to create in us a clean heart to giue us his spirit to incline our hearts to his testimonies to unite our heart to feare his name to fulfill the work of faith in us with power to vvork in us that which is vvell pleasing in his sight through Iesus Christ if it be in our ovvne vvill and power to doe these things if we please when vve are so required and exhorted thereunto Jer. 31 18. Psal 51 10 11 12. and 86 11. and 119.36 37 38.156 and 143 10 11. Luk. 11 13. and 17 5. 2 Thes 1 11. Heb 13 20 21. May we pray unto God idly or needlessely Must not all our prayers be made in faith Or shall we thus set the commandements and exhortations of God giuen unto us and our prayers made unto him in a contradiction one against another Far be it from us Rather let us be carefull to understand and use them both a●●ght And let us learne euen by this point of our praying unto God as is af●resaid hovv unsound their doctrine of free vvill and of the povver thereof in us unto good is and must needs be But it hath ben mans old and woonted corruption to be † Habak 1.16 sacrificing still to our own net as these novv vvould to their ovvne vvill and power Ans 2. The exhortations commandements spoken off are meanes and instruments vvhich it pleaseth the Spirit of God to use thereby to vvork in us that vvhich he requireth of us And so they are neyther idle or fruitlesse neither yet doe they argue freedome of wil or povver in our selues to performe them if we will When darknes was upon the face of the deep God said Let there be light and there was light Gen. 1 2 3. Here the commandement of God was the meanes which it pleased God to use to bring forth light out of darknes and was neither vaine or fruitlesse neither implieth vvill or povver in the darkenes and deep themselues here●●● Which is the more to be regarded because the Apostle Paul useth 〈◊〉 similitude in the like argument saying God who commanded 〈…〉 out of darknes hath s●ined in our hearts to giue the light of the knowledge of the 〈◊〉 of God in the face of Iesus Christ 2 Cor. 4 6. where he sheweth that faith or the saving knovvledge of God in Iesus Christ is the mightie and singular work of Gods power in us euen as the bringing of light out of darknes vvas at the beginning Ephes 1 19 20. vvith 2 Cor. 4 6. And Christ by another similitude teacheth the same when he saith The hower is comming and novv is when the dead shall heare the voice of the sonne of God and they that heare shall liue Joh. 5 25. Like as may be observed in that case vvhereof the Prophet Ezechiell speaketh who when he vvas bidden by the Lord to say unto the dry bones O ye dry bones heare the vvord of the Lord Thus saith the Lord God unto these bones Behold I vvill cause breath to enter into you and ye shal liue and I vvill lay sinevves upon you c. then saith he So I prophecied as I was commanded and as I prophecied there was a noise and behold a shaking and the bones came together bone to his bone c. Ezec. 37.4 7. c. Where again it appeareth that the Prophets speach or exhortation to the dead and drye bones was the meanes vvhich the Lord vvould use in that case and neither was vaine or fruitles neither yet implieth abilitie in the dead bones themselues to performe the thing so required of them The same Prophet noteth the like about himself when he vvas falne on his face at the sight of the vision which the Lord shevved him first noting hovv a voice said unto him Sonne of man stand upon thy feet and I vvill speak unto thee and then presently annexing saith and the spirit entred into me when he spake unto me and set me upon my feet and I

speaketh Esa 44 20. and yet haue them still to reteyne the same baptisme vvhich if it be unto any it is unto these and such like vvho being of yeeres doe so receiue it as is aforesaid Yet the Anabaptists thēselues acknowledge † M. Sm. Character of the beast pag. 49. That if the Papacie did not baptise infants but onely men confessing their faith their sinnes into Christ the Sonne of God or into the Trinitie though they reteyned their false ministerie worship government other their abominations yet the baptisme should be true and not to be repeated Which cannot be if it vvere a lye in the right hand of al that so receiue it For hovv should it both be true baptisme not to be repeated yet also be a lye in the right hand vvhich is to be rejected Esa 44 20. Eyther therefore we must distinguish betvveene the baptisme it self as it is Gods ordinance and between the errors abuses of men that minister and receiue it to reteyne the one as true and holy and to renounce the other as false and corrupt or of necessitie the baptisme must be rejected and rebaptization admitted For vvho can reteyne a lye in his right hand not sinne Or who having grace godlines would liue in such estate as the Prophet speaketh off in the place alledged by themselues Let this man like it if he please The Prophets saying is He feedeth of ashes a deceived heart hath turned him aside that he cannot deliver his soule nor say Is there not a lye in my right hand Esa 44 20. 8. That the Romish baptisme is such as the saying of the Apostle is verified in it an Idoll is nothing in the world 1 Cor. 8 4. that is as othervvhere he expoundeth it himself † Annot on Psal 96.5 and 83 19 a thing of nought and ‡ Arrow against Idol p. 13 14. therefore nothing to be esteemed also a lothsome or detestable thing an abomination a vanity a lye unprofitable false-vanitie leasing and vaine-iniquitie c. And if the saying of the Apostle be verified in it an Idol is nothing in the world then it must needs also follow hereupon that the baptisme of the church aforesaid hath no relation unto God nor any divine institution representation or signification in it that it represents no divine thing at all in the vvorld so is in deed meer nothing touching any holy significatiō or use to be made thereof Of which more hereafter In the meane time now obserue here that if these things were true of the baptisme aforesaid then it ought of necessitie to be rejected euen as the Idols spoken off here by the Apostle 1 Cor. 8 4. compared with chap. 10 7 14 19 20 21. Exod. 32 1 4 5 6 20. and in the other places by himself “ Ibid. otherwhere alledged Levit. 19 4. 1 Chron. 16 26. Ezech. 7 20. and 11 21. and 20 7 8. Jer. 2 8 11. and 13 25. and 14 22. and 16 19. and 18 15. and 32 34. Hos 4 15. and 10 8. Which agayn is grosse Anabaptistrie joyned with notorious blasphemie 9. That vvater the materiall thing in popish baptisme is as the gold and silver that is the matter of the Idols spoken off Psal 115 4. Whereas the use of water in baptisme is appointed by the Lord and still to be reteyned Ioh. 1 33. vvith Matt. 3 11 16. and 28 19. Act. 8 36. and 10 47. but the use of gold and silver for Idols is forbidden by the Lord utterly to be abandoned Exo. 20 23. Deu. 7 25 26. 12 3. 1 Chro. 14 12. vvith Psa 115 4 8. 135 15-18 10. That the outvvard action and vvork of the Priests hands that baptizeth is as the vvork of the mens hands that make the Idols spoken off Psal 115 4. But this is a vvork of hethenish idolatrie utterly to be defaced whereas the other is a work of Christian baptisme still to be reteyned and continued To which ende let here also be observed hovv they blame the comparing of the church of Rome in their defection with Apostate Israel because † Animad p. 48. the holy Ghost compareth Antichrists church with the * Rev. 11 2 8. and 17 5. Gentiles euen the most vile the Sodomites Egyptians Babylonians and heathen Romans Like as the Anabaptists themselues also disputing against the baptisme of the church of Rome and England and excepting against the reason taken frō the circumcision of Israel alledge that “ M. Sm. Charact. p. 48. the Apostasie of Antichrist is deeper then the apostasie of Israell because Antichristians are not called Israelites but Babylonians Egyptians Sodomites Gentiles in the Revelation Whereby the holy spirit of wisdome giveth us to conceiue that he doeth account the apostasie equal to Paganisme it self yea to the very worst kind of Paganisme Whereupon these doe utterly disclayme both the Baptisme it self of the Church of Rome and the comparing of it vvith the circumcision kept in apostate Israel how ever the other aforesaid not vvithout contradiction to themselues in this place and their other assertions say here that the work of the hands of the Idolatrous priest who baptizeth doth remaine as did the work of the Idolaters circumcising in Israell Which how can it be if the matter and work of baptisme the water outward action of the Priests hands baptizing be like the matter vvorkmanship of the Idols spoken of Psal 115 4. Of which more hereafter in their contradictions 11. Touching the relation which is the maine thing in a Sacrament that it should seale up unto them the forgiuenes of sinnes c. so it is a vaine idol nothing But obserue here first that the Sacraments in their relation are not onely seales but signes also Gen. 17 11. Rom. 4 11. As themselues writing otherwhere of circumcision say ‡ Annot. in Gen. 17 11. it is a signe or token which sheweth one thing to the eye another to the mynd Novv by their assertion here the Baptisme aforesaid sheweth nothing at all to the mynd and so it is a vayn Idoll and nothing that which it shevveth to the eye is but as the gold and silver of the heathens Idols Psa 115 4. Which if it vvere true then in deed here should be nothing of Gods ordinance nothing of a true Sacrament no true baptisme but an Idol And can they then blame the Anabaptists that renounce it wholly and get another vvhich they think hath the relation of a Sacrament in it Moreover in the place aforesaid they say further that * Ibid. the Apostle calleth the signe also a seale Rom. 4 11. which serveth for assurance of the thing signified And so the Hebrew doctors use the phrase of sealing their ofspring with the signe of the holy covenant Maymon in Misn treatise of Circumcision chap. 3. S. 3. But here they teach that this is not a seale vvhich serveth the receivers for

besides the fyer which consumed the two hundred fiftie men that offred incense the earth opened and swallowed up Dathan covered the company of Abiram their wiues their sonnes their litle children and all that appertayned unto them Num. 16. chap. with Psal 106 17 18. where there is mention of litle children in particular Numb 16 27. Like as there is also at the slaughter made in Ierusalem for the abominations done in the midst thereof Ezec. 9 1 6. And to conclude if children vvere not through sinne subject to death yea and to eternall death condemnation then should ●●ey need no Saviour and why then needed Christ in respect of them ●●●take part with children of flesh and blood that through death he might destroy ●n that had the power of death that is the Divell as the Apostle teacheth Heb. ● 14. And thus much by this occasion touching Originall sinne in children CHAPTER III. Wheher the Baptisme that is received in the apostaticall Churches of Christians as in the Church of Rome and the like is to be renounced a new to be repeated again or not ANother great errour also it is to think that the baptisme had in the Church of Rome or other apostate Churches is not to be regarded but to be renounced and another to be received anevv Which opinion vvhereupon soever it arise whether upon the denying of baptisme to children vvhich is used in the Churches aforesaid or upon other erroneous perswasions touching apostate Churches or the baptisme thereof certaine it is and evident by the Scriptures to be against the vvord and vvill of God and therefore to be sinfull so to hold or practise I. Which first may appeare by this that there is neyther precept not example nor other ground in all the Scriptures either in the Old or Nevv Testament for renouncing repeating nevv requiring or admitting thereof And therefore such perswasions new baptismes are not from heauen but of men Contrary to the baptisme of Iohn and the Apostles vvhich was from the Lord. Matt. 21 25. and 28 18 19 20. Joh. 1 25 33. with Act. 15 24. Gal. 5 7 8. II. Secondly there is one Baptisme as there was one Circumcision And Baptisme had in the apostate churches of Christians is answerable to circumcision retayned in Israels apostasie Now circumcision being once received in the apostasie of Israell was not repeated again at their returning to the Lord and leaving of their idolatrous vvayes to serue him according to his word but they that vvere so circumcised were vvithout any new circumcision of the flesh accepted at Ierusalem and admitted to the Passeover of vvhich none might eat that was uncircumcised In like maner also Baptisme being once received in the apostaticall churches of Christians is not to be repeated agayn when any so baptised returne unto the Lord and forsake their idolatries submitting themselues to the truth of the Gospel but they are without any new baptizing vvith water to be received of the Churches of Christ and admitted to the Lords supper vvhereof none may eat being unbaptized For these examples of Israell as all other things in the Scriptures written aforetyme are aforevvritten for our instruction and comfort Eph. 4 5. with Gen. 17 10 13. Ez● 12 48 49. 2 Chron. 30 chap. Jer. 9 26. Hos 1 2. Ier. 50 4 5 19 20. and 51 5. with Ezech. 16 and 23 chap. Ezr. 6 19 20 21. with Rom. 15 4. III. Also the covenant of Gods grace in Christ is * Gen. 17 7. Psa 89 30 34. and 106 45. and 111 5 9. Gal. 3 8 29. Heb. 13 8 20. with Deut. 4 30 31. and 29 10 15. and 30 chap. Rom. 11 15 16 28 29. an everlasting covenant into vvhich it pleased God to take us vvith Abraham our father vvhen he made that covenant vvith him his seed for ever And as the Lord himself vvho knoweth his works from the beginning † Iudg. 2 11. c. 2 King 13 23. and 14 27. 2 Chron. 15 3 4. and 30 6 7 8 9. Jer. 51 5. Ezech. 16 2 60. c. and 28 10 24 25 26. with 32 24 32. Hos 3 1. and 13 4 5. Col. 2 10 13. Rev. 18 4. hath regard unto it in his mercifull dealing concerning his people in apostaticall Churches and estate so ought we also our selues carefully to haue respect thereunto in the consideration of baptisme thus received as in all other things according to the word of God and manifold occasions ministred from the Lord. IIII. And seeing Christ dyed to sinne once being raysed from the dead dyeth no more but liveth to God And we are buryed vvith him by baptisme into his death to be planted with him likevvise to the similitude of his resurrection therefore also all that are once baptized into his name ought still to reteine it for continuall use and comfort and not agayn to repeat it any more then there is repetition of Christs death and sacrifice once offered to take avvay sinne Rom. 6 8 11. with ver 3 4 5. and Act. 13 34. Heb. 7 27. and 9 25 29. and 10 10 14. 1 Pet. 3 18. Revel 1 18. with Matth. 28 19 20. Act. 2 38 39 41 42. and 10 48. 1 Cor. 1 13. and 6 11. 12 13. Gal. 3 27 28 29. 1 Pet. 3 21 22. Rev. 1 4 6. V. And touching the Church of Rome in particular it cannot be denyed but that Church was espoused to Christ in the covenant of grace by the Gospel of salvation having baptisme with the rest of Christs ordinances in the Apostles dayes hath ever since reteyned it with other grounds of Christian religion notwithstanding all her adulteries and apostasie whereinto she is fallen As may be seen both in that Church it self all other churches vvhich are the daughters thereof in their constitution eyther for faith or order or both in vvhole or in part And hereunto as in Iudahs and Israels apostasies heretofore so novv in all cases and questions of this nature due respect is alvvay to be had As may appeare by these Scriptures Rom. 7 1 8. and 6 3 4. with Revel 17 chap. and 18 4. Gen. 17 7 14. with Jud. 2 11 12. c. 1 King 14 22 23 24. 2 Kin. 21 and 24 25 chap. Psal 89 30 34. 2 King 9 6. 13 23. 14 27. Ier. 2 ch Eze. 16 2 44 60 c. and 20 and 23 chap. Dan. 9. chap. Hos 2 chap. and 3 1. and 12 9. 14 1. 2 Chro. 30 6 7 8 9. with 15 3 4. Lev. 12 2 3. and 26 14 45. Deut. 4 25 31. and 29 10 15. and ●0 chap. with Rom. 11 15 16. Hebr. 7 9 10. VI. They professe Iesus to be the Christ to be the sonne of God mani●●●●●● in the flesh that dyed for the sinnes of the vvorld that by his sacri●●●● and death upon the crosse hath reconciled us unto God and payed 〈◊〉 ●ood as a full and sufficient

be had in the church whose use still continueth notvvithstanding the errors and abuses had thereabout and may never be taken away or destroyed to the ende of the world And hitherto of these shifts had in this place about this point ERROVRS Errours Secōdly for errors and false doctrines note these 1. That the baptisme had in the church of Rome is an Idol and a vaine Idol and nothing euentouching the relation which is the mayn thing in a sacrament c. Of which more hereafter 2. And that whereas Idols are of two sorts both the kinds are in the popish baptisme Is then the baptisme there had both like to Ieroboams calues that vvere mans devise and to the brasen serpent that from an holy signe was perverted to an Idol and novv vvas but as Nehushtan a peece of brasse and so vvas destroyed If this vvere so should it not then presently wholly be taken avvay and destroyed For so vvas to be done vvith Ieroboams calues and so vvas done and that rightly vvith the brazen Serpent Yea and it vvas novv esteemed but as a peece of brasse as himself here also noteth and so vvas called by Hezekiah 2 King 18 4. According whereunto then the baptisme aforesaid should be but esteemed as the dayly vvashing of our ovvn faces or hands with water as indeed some of them also stick not expressely to affirme And vvhat is this but very Anabaptistrie Pag. 27. c. here convinced before And vvhereas they apply the crosses and exorcismes the like to Ieroboams calues I obserue this also yet but as a shift both because our question is of the baptisme it self and not of the additions made therevvithall because that themselues here afterward speaking of the Romish baptisme in their abuse affirme that the saying of the Apostle is verified in it an idoll is nothing in the world 1 Cor. 8 4. and compare it vvith the heathens Idols made of gold and silver by the work of mens hands Psal 115 4. vvhere speaking of the matter of baptisme they mention the water as wel as the salt and oyle there used among thē Of which more hereafter 3. Novv also note that here they say they haue therefore renounced that Romish baptisme as an impure idoll in their abuse c. They say not that they haue onely renounced the abuses as idolatrous kept the baptisme it self as being true baptisme and Gods ordinance but they say expressely they haue renounced that Romish baptisme as an impure idoll in their abuse c. Which if they haue indeed so done as they speak and as was to be done with the Idols whereof they speak then here againe is notable error Anabaptistrie And now then vvhat outward baptisme or sacrament haue they remayning to themselues for of it is all our question If they say they haue the baptisme aforesaid hovv haue they then renounced it as was to be done with the calues brazen Serpent and heathens idols specially when they say in particular of their washing with water in nomine patris c. that it is as the brazen serpent which being once Gods ordinance was turned into an Idol therefore as a piece of brasse vvas utterly destroyed yea that it is as the vvork of mens hands that made the heathens Idols Psal 115 4. hovv ever againe they crosse themselues when they also say that this vvork remayneth as did the vvork of the Idolaters circumcising in Israel Of vvhich more in their Contradictions 4. Note also that the brasen serpent was not in deed an Idoll but an holy ordinance of God and a sacramentall signe of redemption by Christ as themselues here afterward acknowledge which in time came to be idolatrously abused Now difference is to be put betvveen an Idoll and that which is the Lords ordinance but idolatrously perverted or abused as I noted here before 5. Moreover the brasen serpent was but a temporarie ordinance of God in a special case which being idolatrously abused might wholly be left rejected after the speciall use had thereof vvhereunto it vvas appointed whereas the Lords ordinance of baptisme is for ordinarie perpetual use and therefore not to be rejected for mens abuses at any time to the end of the world Matt. 28 18 19 20. So as the comparison also in this respect is unfit and erroneous 6. That the Romish Baptisme is an impure Idol in their abuse standing up in the place of Christ his precious blood vvhich it is not pretending to giue grace vvash avvay sinnes vvhich it doeth not But the baptisme of the church of Rome is Gods ordinance had and planted there by the Apostles before eyther Antichrist sate there or the abuses errors here spoken of were knowē or had there at all Rom. 1 7. vvith 6 3 4. Neyther doth the baptisme stand up in the place of Christ and his precious blood nor pretend to giue grace vvash avvay sinnes These are the errors and abuses of men about it not the nature of the baptisme it self Othervvise also it should be thus to all that receiue it there vvhether old or young And then al that haue received it ought to renounce it utterly and to get another outvvard and true baptisme Or vvill these men say that we can without sinne reteyne any thing and not utterly reject it whatsoever it be that standeth up in the place of Christ and his precious blood or that pretendeth to giue grace and wash away our sinnes vvhich is to be kept intire to the Lord alone to the grace of God in Iesus Christ Moreover the errors and abuses of men may hurt themselues but they cannot chaunge the nature of Gods ordinance in it ●elf Mans unbelief cannot make the faith of God of no effect God is true though every man be a lyer Rom. 3 3 4. The Ievves in Christs time and before Rom. 9 31 32. and 10 3 4. vvith Act. 15 1. and Gal. 4 21 c. holding justification by circumcision and the works of the ●aw set these up in the place of Christ and his precious blood thinking that they had righteousnes and salvation thereby Should we therefore ●ay that circumcision was then an impure Idol in their abuse standing in the place ●f Christ and his precious blood pretending to giue grace c. Or should we not ra●her learne to put difference between Gods ordinance in it self and be●vveen mans abuse thereof stil acknowledging the ordinance of God to ●e good and holy although mens abuse and aberrations thereabout be ●●nfull corrupt as I haue shevved before Finally if the Ievves circum●ision heretofore became not an Idoll by these errors abuses of men neyther doth the Christians baptisme become such thereby Baptisme is novv the signe and seale of Gods covenant as circumcision vvas of old and is no more an Idoll though so abused then circumcision vvas 7. That the Romish baptisme is a lye in the right hand of all that