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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

dayes ver And after those dayes fulfilled vvhether it vvere a sonne or a daughte● she vvas to bring to the Priest a lambe a pigeon or tvvo turtle doue● for a burnt offring and a sinne offring ver 6 7 8. Which shadovves sign●fied both the corruption of nature from the vvombe our redemptio● by grace through the mercy of God in Christ If any object that Christ himself vvas circumcised vvho yet vvas vvithout sinne and that Mary the Mother of Christ conceiving by the ove● shadovving of the holy Ghost and so not defiled by his birth yet kept also the lavv of purification after childbirth vve are to obserue that the● vvere divers reasons of using these ceremonies of the lavv besides the ●●●nifications aforesaid and other the like As namely this also for one 〈◊〉 for obedience of the lavv of God vvho gaue them to his people And 〈◊〉 this respect both Christ himself * Gal. 4 4. being borne of a vvoman under the ●avv and his mother being her self an Israelite they vvere both of them ●ound to keep these lavves of God vvhich vvere giuen unto Israell and ●●uen also generally so as in the one there was no exception of any male child that vvas eight dayes old nor in the other of any vvoman that ●rought forth children Gen. 17 12. and Lev. 12 chap. And this very reason of the observation of the law of God therein is in some particulars expressed by the Euangelist himself Luk. 2 21 24. Besides that othervvise the like objection might be made touching Christs baptisme vvhich he also received not for that he vvas himself defiled vvith sinne and needed to be clensed therefrom but because he would thus fulfill all righteousnes as he did himself shevve to Iohn the Baptist vvhenas Iohn made exception thereabout considering his person and estate Matt. 3 13 14 15. 3. But to proceed vvith the point in hand David a Prophet and man of God expressely professeth of himself that he vvas brought forth in iniquity and that in sinne his mother conceived him Psal 51 5. Which is also the more to ●e mynded because in another Psalme he styleth himself the sonne of Gods handmaid being an Israelite borne of beleeving parents under the covenant of grace Psal 86 16. and yet so acknovvledgeth his naturall corruption as is aforesaid And the argument of the Psame doeth yet the more confirme it in that speaking there of actual sinnes and particularly of his adulterie vvith Bathsheba he noteth the fountaine thereof to haue ben the originall corruption that was in him defiling the vvhole man Psal 51 4. compared with the title of the Psalme and ver 1 2 c. Thus teaching us by his example alvvay to look not at our actuall sinnes alone but at our naturall corruption also as being the bitter fountaine originall thereof that so we may aright discerne and acknowledge how corrupt and sinful we are and be truly humbled in our selues and giue glorie to God in al his judging of us ver 3 4 5. Which els we doe not attaine unto aright as vve should Whereupon in the next verse after he calleth it wisdome to know this corruption of our nature and to acknovvledge it be truly humbled thereby and cast downe in our selues before God Psal 51 6. 4. And the Apostle Paul teacheth the same when he saith that al euen the Iewes as vvell as the Gentiles are by nature the children of wrath Eph. ● 3. He saith not by imitation as some would colour it for more confirmation of their error but by nature saith he are we al the children of wrath that we may know this is naturall and from the birth Whereupon again otherwhere he calleth our naturall corruption the old man and the law of sinne that is in our members and the sinne that dwelleth in us and so easily and rea●●ly besettes us about hanging fast upon us also the body of sinne the body of ●●ath c. Rom. 6 6. and 7 17 23 24. Hebr. 12 1. 5. And Christ himself also teacheth that that which is borne of the flesh is ●●sh Ioh. 3 6. And Iob saith Who can bring a cleane thing out of an uncleane Not one Iob 14 4. Eyther therefore they must say that children are not borne of the flesh nor that their parents by nature are uncleane or els they must grant children also to be flesh and uncleane by natural generation 6. Neyther els should Christ onely be exempt from sinne being conceived of the Virgin by the overshadowing of the holy Ghost Luk. 1 31.35 with Hebr. 4 15. and 7.26 For by their opinion all children should be borne without sinne as well as Christ And what priviledge then had Christ by his birth after that sort What then needed it in this behalf that Christ should be borne of a virgin conceived by the holy Ghost comming upon her the power of the most high overshadowing her And why are these things so specially noted and were so done concerning Christ to free him from sinne and to exempt him from all others if their opinion were true that children are not corrupted with originall sinne 7. How also then is it true which the Scripture so often teacheth that all haue sinned and come short of the glorie of God Rom. 3 23. that the Imagination of mans heart is evill from his youth Gen. 8 21. that vve are not sufficient of our selues to thinke any thing as of our selues 2 Cor. 3 5. that we are dead in trespasses and sinnes Ephes 2 1. that we are insnared and taken captiue by the Divel at his vvil 2 Tim. 2 26. by nature vvalk in the lusts of our flesh fulfilling the desires of the flesh and of the mynd Ephes 2 3. whereupon moreover our corrupt inclinations affections and actions being fruits of our originall corruption are called the works of the flesh Gal. 5 17 19 20 21 24 26. our mouth lips tongues throat eyes hands feet and all our members are polluted vvith sinne and iniquity Psal 5 9. and 10 7. and 14 2 3. Esa 59 3 8. Rom. 3 10 18. And this taught by the Apostle to be the case both of Iewes and Gentiles that every mouth may be stopped all the world become guilty before God Rom. 3 9 19. 8. Finally how is it that children dye if they haue no sinne seeing death entred into the world by sinne and is the wages thereof Rom. 5 12 21. and 6 23. And when God brought in the flood upon the world of the ungodly and none vvere saved but eight persons shall vve think there were no children in the world or that the death which came upon them by the flood was no punishment of sinne Gen. 6 and 7 chap. with 2 Pet. 2 5. Likewise at the destruction of Sodome and Gomorrah vvhen God rayned fire and brimstone from heauen upon all in those cities Gen. 19 chap. And at the conspiracy of Corah Dathan and Abiram when

the latter that are not at all any causes of the former Rom. 8 29 30. 1 Pet 1 2 18 19 20. and 2 6 10. Mat. 11 25 26. Act. 13 48. and 14 16. Psal 81 12. Esa 29 10. Rom. 11 2 5 10.33 36. Some testimonies of auncient Writers Iustine Martyr saith God is not in the cause that such as are predestinate are unjust vvhether Angels or men but everie one by his owne fault is such a one as he shall appeare Iustin Martyr in Dialogo cum Tryphone Iudaeo Augustine saith They seek to know the causes of the will of God when as the will of God is it self the cause of al things that are For if the wil of God haue a cause then there is some thing that goeth before the will of God which is wicked to beleeue August tom 1. lib. 1. de Genes contra Manichaeos cap. 2. And moreover In them that were not yet borne and as yet had not done any thing there could not be any regard of deserts c. But if it be said that their conversation to come made the difference in the judgment of God then surely that shal be made of no effect vvhich the Apostle spake before saying Not of works Rom. 9 11. But seeing he saith generally Not of works there he vvould also haue vvorks past and to come to be understood to wit works past which were none at all and works to come which vvere not as yet Ibid. tom 7. lib. de Predest Gratia cap. 7. And again Hovv then said he unto these you are not of my sheep Ioh. 10 26. Because he savv that they vvere predestinate to eternall destruction not prepared to life eternall by the ransome of his blood Ibid. tom 9. tractat in Iohannem 48. Isidorus also saith There is a double or tvvo fold Predestination eyther of the elect unto rest or of the reprobate unto death Isidor de summo bono lib. 2 cap. 6. And Fulgentius saith The vvicked are predestinate unto the second death of the soule that is to the lake of fyer and brimstone Fulgent ad Monimum lib. 1. cap. 27. And hitherto concerning Gods decree of Election Reprobation CHAPTER III. Touching generall Redemption VVHether Christ haue not by his death according to the counfess and decree of God redeemed onely the elect from their sinnes and from the vvrath of God due thereunto and not all and every one in the vvorld none excepted therefrom Esa 53 ch compared with Rom. 8 33 34. 1 Thes 1 10. Psal 16 2 3 4. c. vvith Act. 2 25 36. Matt. 1 21. and 26 28. vvith Dan. 9 24 27. 1 Cor. 5 7. vvith Exod. 12 3 11 12 13 14. Joh. 10 15. Ephes 1 4 14. and 5.23.25 Tit. 2 13 14. Heb. 2 10 17. and 9 22 24 28. and 13 20. 1 Pet. 1 2 3 4 18 21. Revel 21 27. 1. Because they that are redeemed from their sinnes by the death of Christ are also delivered from the wrath to come and in Christ are justified quickned and begotten again to a living hope by his resurrection from the dead to an inheritance incorruptible and undefiled and that fadeth not away being reserved in heauen for us 1 Thes 1.10 Rom. 8.33.34 and 4.25 vvith Esa 53 chap. and Ephes 2.5.6 1 Pet. 1.2.3.4 Which grace is peculiar onely to the elect and not to all in the vvorld whosoever As appeareth by the Scriptures here noted before in the generall Position and many other the like in the vvord of God 2. The Prophets teach us that the righteousnes which novv Christ hath brought in is an everlasting righteousnes vvhereas that vvhich Adam had at the first was quickly lost and foone gone Dan. 9.24 vvith Eccles 7.29 Psal 49.12.20 And the Apostles teach us that the Redemption which Christ hath obteyned for us by his death is an eternall Redemption Eternall I say not onely in respect of the typicall or temporall Redemption and reconciliation made by the Priests in Israell but also in regard of the fruit and benefit vvhereof the redeemed are in deed made partakers to eternall righteousnes and salvation by Iesus Christ Heb. 9.12 vvith ver 24 28. and Dan. 9.24 27. Rom. 8.23.29.30 Luk. 21 28. Psal 16.3 11 and 130.7.8 Ezec. 43.18 27. vvith Hebr. 1.3.14 and 2.5 9.10.11 17.18 and 4.14.15.16 and 5.9.10 and 6.17 20. and 10.14 and 13.10.11.12.20.21 Ephes 1.4.7.14 1 Pet. 5.10 1 Cor. 1.30.31 Where yet further to this end may be considered how the Scripture speaking of our Redemption doth by this word sometimes meane the price and raunsome which Christ hath payed answered for us unto God sometimes our full enjoyning of the fruit effect thereof in eternall glorie Ephes 1 7.14 1 Cor. 1 30. 1 Pet. 1 18 19. vvith Luk. 21 28. Rom. 8.23 Like as the word Regeneration may sometimes be understood of our nevv birth that is begun in this life sometimes of our whole and full renevving to the enjoying of eternall glorie in the life to come Tit. 3 5. and Iohn 3 3. 1 Pet. 1 3 4. vvith Mat. 19 28. and Act. 3 21. 2 Pet. 3 13. Wherein we may also obserue how they which are partakers of the one shal likevvise be partakers of the other As vvhom the Lord once loveth and accepteth in his beloved Sonne Iesus Christ them he loveth to the end Rom. 8 37 38 39. and 9 11 13. vvith Mal. 1 2. Ephes 1 5 6. and 5 2 25 27. Ier. 31 3. and Iohn 13 1. and 15 13. vvith 10 15 16 17 27 28. So as then if all and every one in the vvorld without exception of any be redeemed by the death of Christ it vvould follow that all should be saved having an eternall righteousnes and redemption and being made partakers of the loue of God and regeneration to eternall life And so the Reprobate should be redeemed and saved asvvell as the elect and the unrepentant unbelevers most vvicked in the world should be partakers of eternall redemption righteousnes and salvation by Christ asvvell as the repentant and the beleevers and most godly that ever vvere Which is against the vvhole course of the Scriptures throughout 3. Besides that such generall redemption cannot stand vvith that uncessant and unreconciliable enmity which God himself upon the fall of man did put between the seed of the serpent the seed of the vvoman Gen. 3 15. By the seed of the serpent I understand with † Piscat in Gen. 3 15. c. others the wicked reprobate who are of their father the divell as Christ shevveth Iohn 8 44. and by the seed of the vvoman Christ himself specially and in Christ al the faithfull elect that come of that our first mother Eva there spoken off 1 Joh. 3 7 8 9. Heb. 2 11.14 15. Rom. 16 20. Gal. 4 4 5. 1 Cor. 15 54 57. Novv if synce the fall Christ hath redemed all in the vvorld whosoever euen the wicked and reprobate then

used by the Apostle that by it we may understand not the heathen but Christians being apostates vvicked mighty persecuters outwardly prevayling c. may appeare as I noted here before not onely by the like speach of this Prophet but of others also where the Israelites circumcised members of the church of God of the outward visible Church of Israell are likewise called heathens in regard of their perfidiousnes iniquity strength persecution prevailing outvvardly c. Psal 59 5. compared vvith the title of the Psalme Which is also observed by M. Ains in his Annot. both on Psal 59 1 6. and on Exod. 12 43. though in his opposition of us he forget both it and himself The like he observeth also upon the vvord ’‘ M. Ain annotat on Psal 54 2 5. and 59 1 6. Exod. 12 43. straungers which is applied by David to the Ziphims vvho vvere of the tribe of Iudah Psal 54 3. and to Apostate Israelites by the Chaldee Paraphrast as he noteth on Exod. 12 43. So as in this matter I need bring no other testimonie but his ovvn exposition of the Scripture othervvhere vvhen he dealeth syncerely therein vvithout any perverting thereof or shifting cavilling thereabout But hovv ever he deale it is evident and sufficient that the Iewes who vvere the people of God and so acknovvledged by the Prophets are by them also termed the Princes of Sodome and people of Gomorrah Esa 1 3 10. and 3 9 12 15. Jer. 23 13 14 22 27 32. Ezec. 16 3 46 56. vvith 13 9 10 18 19. c. And many other the like in the Scriptures that we need not think it strange to haue the termes of Gentiles of Sodome and the like applied to Christians likewise upon just occasions as in this place Rev. 11 2. c. Herewith also we may compare Ezec. 34 17 18 19. and that vvhich is written in the prophecy of Daniel hovv the litle horne Antiochus a type of Antichrist waxed great toward the pleasant land of Iudea euen to the host of heauen the Church of God among the Iewes and cast downe some of the host and of the starres to the ground and stamped upon them yea magnified himself euen to the Prince of the host the Lord God himself and that by him the dayly sacrifice figuring out Christ and justification by faith in him was taken avvay Antiochus also commāded the Jevves to sacrifice swines flesh unclean beasts to eat also therof c 1 Mach. 1 47.48 2 Mach. 6 18. 7 ch A type of Antichrists enjoyning of will worship teaching of Iustification by works walking in unclean conversation c. and the place of his Sanctuarie cast dovvne and the host of Gods people giuen over for the transgression against the dayly sacrifice and that he cast dovvne the trueth the doctrine of Gods Law touching his vvorship and the vvorship it self to the ground having both the Sanctuarie the host giuen to be troden under foot polluted for many dayes Dan. 8 9 14. and 11 31. c. Where though the Sanctuarie and host were thus giuen to be troden under foot and polluted c. yet were they still the Temple church and people of God notvvithstanding To conclude therefore it may appeare likewise † Rev. 11 2. by this Scripture vvhich speaketh thus of the Court giuen unto the Gentiles c. hovv we may esteem of the church of Rome the like churches to be in the outvvard visible estate thereof the Court novv giuen to the Gentiles to the hierarchie of Antichrist the vvicked profane revolting mightie persecuting Christians Rev. 11 2. and so likewise to be the Temple of God wherein the Man of sinne sitteth as God c. 2 Thes 2 3 4. and consequently that fit reference may be made between thē the estate of the Church of Iudah in sundry respects so as if Iudah and the Sanctuarie was then the Church and Temple of God vvhich our opposites themselues wil not deny then the same in like sort must needs be yeelded also to the church of Rome and other churches in such estate 9. Which is yet the more evident if vve obserue that in the church of Rome there are the Lords posts and thresholds mixed vvith their owne as was in Iudah and Ierusalem of old Ezec. 43 7 8 9. Rev. 11 2. and 2 Thes 2 4. Which how ever some blush not to deny yet euen experience it self sheweth both the thing it self to be true and undeniable and such assertions to be notoriously false and extreemly injurious against the vvork of Gods grace and power who hath preserved sundry trueths and ordinances of his among them albeit them selues haue commingled therevvith their ovvn notable errors superstitions As namely the doctrine of one God and three persons the Father Sonne and holy Ghost of the Sonne of God made man professing and vvitnessing to death that Iesus is the Christ the Sonne of God the doctrine also of the Creation of the world made of nothing by the word of God of the Redemption of the vvorld by Jesus Christ of the Resurrection of the body and Immortality of the soule together with the other grounds of Christian faith that are conteined in the Articles commonly called the Apostles Creed the Nicene Creed Athanasius Creed c. Also the Lords ordinance of Baptisme though commingled vvith their owne superstitions as the doctrines aforesaid likewise be vvith sundry errors and corruptions of their ovvne Besides that such as haue and reteyne the Baptisme there had may lavvfully and comfortably eat at the Lords table Which othervvise such could not doe seeing they that haue not the Lords Baptisme may not eat of the Lords Supper but should profane it if they doe Mat. 28 18 19 20. compared with Exod. 12 43 45 48. Mal. 1 7 8. Moreover the termes of the Temple of God of the Court of the Temple are by the Apostles ascribed to that and the like Christian churches and people 2 Thes 2 4. Rev. 11 2. And the people of God which are called and come out of Babylon need not a nevv plantation of a church but a reformation onely In which respect the tearme of the Reformed Churches is very fit and godly and the proceeding accordingly Whereas the course and dealing of the Anabaptists and all such as eyther begin all a new or averre such assertions as doe necessarily imply it is not onely preposterous but excedingly sinfull and erroneous Rev. 7 and 11 and 14 chapters with 18 4. and Esa 48 20. Ier. 50 8. and 51 45 50. 2 Chron. 29 5 17. 2 Thes 2 4. 2 Pet. 2 1 2. c. and 3 1 2. c. Iude. ver 3 c. Finally if the former assertions were true and that there were not any of Gods posts thresholds or ordinances at all left in that church then would it follovv on the one hand that the apostasie of the man of sinne

hath there ben a reconciliation made again betweene the parties aforesaid and that enmitie between them taken avvay for Christ is the Lambe slaine from the foundation of the world Rev. 13 8. Hebr. 13 8. And so the counsell and vvork of God should be infringed touching that hostile and perpetuall enmitie vvhich the Lord himself said he vvould put between the seed of the serpent and the seed of the vvoman as is aforesaid But this cannot stand with the unchangeablenes of Gods counsell or truth of his word And therefore is erroneous Not to speak of that confirmation thereof which the continual experience of all ages and euen of this generation wherein we liue at this day may afford 4. And if vve look at Israel we may obserue that in the Tabernacle Temple there were tvvo Altars the one called the brasen Altar for the burnt offering and sacrifice the other the golden Altar for the burning of incense thereupon At both vvhich the Priests as types of Iesus Christ ministred in Israell The one more specially typing out the Redemption vvrought by Christ the other his Intercession Exod. 27 1 8. and 30 1 8. Ezech. 40 47. and 41 22. and 43 13 27. compared vvith Heb. 13 10 11 12. Revel 8 3 4. By which as we may learne against the Papists that Iesus Christ is our Redeemer at the brasen altar on vvhom alone vve are to relie for salvation and our Intercessour at the golden altar on vvhom alone also vve are to relye for the mediation of his Intercession for us and not upon the Angels or Saints departed so likewise for the question in hand we may furthermore learne this withall that Iesus Christ is Redeemer onely for them for whom he is Intercessour And Intercessour he is onely for the Elect and faithfull and not for the world the Reprobate and wicked therein As Christ himself and the Prophets and Apostles doe teach us Ioh. 17 9 20 24. Psal 16 3 4. with Act. 2 25 36. Esa 53 12. Rom. 8 33 34. Heb. 9 24. Rev. 8 3 4. Therefore also he is the Redeemer onely of the elect and not of the world the wicked and reprobate vvhosoever Which is yet further confirmed unto us by the very names and titles vvhich in the Scriptures are attributed to Christ agreably hereunto as namely that he is called Jesus Christ the Saviour the Annoynted one the Author Captaine and finisher of our faith and salvation the great shepheard of the sheep the shepheard and Bishop of our soules the Father of eternitie the Prince of peace the Angell of the covenant the Sun of righteousnes the comfort of Israell and eternall life c. Mat. 1 21 22 23. 16 16. Act. 2 36. Heb. 2 10. and 12 2. and 13 20. 1 Pet. 2 25. 1 John 4 14. Esa 7 14. and 9 6. 1 Tim. 2 5. Mal. 3 1. and 4 2. Luk. 2 25. 1 Ioh. 5 12.20 5. Hither also may be referred that as the Passeover of old vvas instituted and killed for Israell onely and not for the Egyptians so Christ our Passeover was ordeyned and sacrificed onely for his Israel chosen people and not for the vvicked and all in the world vvhosoever none excepted Exod. 12. chap. 2 Chron. 30. and 35. Ezr. 6 19 22. compared with 1 Cor. 5,7 and Rom. 8 33 34. 1 Pet. 1 2 18 21. 1 Joh. 5 19 20. 6. Christ by his death hath redemed those onely for vvhom the Lords pleasure prospereth in his hand whom also he maketh to be his seed him to be the chastisement of their peace to be healed vvith his stripes Esa 53 5 10. with 1 Pet. 2 24 25. Which fruit and effect is onely in the elect and not in all whosoever as all will confesse Otherwise also we should extend the redemption of Christ further then God himself vvho gaue him to death for us intended it and contrarie to the Scriptures which apply it onely to some and not to all and everie one in the world whosover Psa 16 2 3 4. c. with Act. 2 25 36. Esa 9 6 7. 53 4 67. Ier. 23 5 6. Dan 9 24 27. Ioel 2 33. Mic. 5 2. Mal. 4 2. Mat. 1 21. 20 28. 26 28. Luk. 19 9 10. Rom. 8 33 34. Heb. 9 28. 10.14 13 10 11 12 20 21 1 Ioh 5 4 12 13 19 20. 7. Christ layd dovvne his life onely for his sheep Joh. 10 11 15 16. and 15 19. Heb. 13 20. 1 Pet. 2 24 25. And therefore not for al in the world seeing all are not his sheep Joh. 10 26. Mat. 25 33. c. 8. Christ dyed to confirme the covenant of Gods grace for eternall salvation unto his people Dan. 9 24 27. Gal. 3 13 18. Heb. 9 15 16. and 13 20 21. Mal. 3 1. and 4 2. with Mat. 1 21. and 26 27 28. And therefore onely for them that are the heires of salvation For vvhich see the Scriptures reasons aforesaid Now whereas Daniell speaking of the Messiah saith he should be cut off and bring in everlasting righteousnes and confirme the covenant with Many Piscat resp ad disp Taufren p. 73. c. c. Dan. 9 24 27. two things there are about the vvord Many well observed by some vvriters which here I vvill mention One is that if we doe thus translate and understand the vvord Many then we must remember that the elect godly for the number of them are to be considered two vvaies either in comparison with others or simply in themselues The elect and godly in comparison of the reprobate and ungodly are few and the lesser number Mat. 7 13 14. and 20 16. and 22 14. Rom. 9 27 Piscat in Dan. 9 27. 28 29. with Esa 1 9. and 10 22 23. But being considered in themselues the elect and faithful are many and the number of them very great Mat. 20 28. Heb. 9 28. with Esa 53 11 12. Rev. 7 4 9. The other thing is that the word here translated Many may also be translated the excellent the great the noble glorious honourable c. as the same vvord is by Daniell in the singular number used applied to God vvhen he calleth him the great God Dan. 2 45. and by others also is used when they speak of men or other things that are great or excellent as in Iob. 32 9. Ier. 41 12. Hos 8 12. and so likevvise may be understood in Esa 53 11. And thus it agreeth vvith Davids speach Psa 16. where using another word he bringeth in Christ speaking to God the Father thus My goodnes extendeth not to thee but to the Saints vvhich are on earth to the excellent in vvhom is all my delight Psal 16 2 3 c. By vvhich Psalme also we may learne for the question in hand that the benefit of Christs redemption and mediation is not to be extended to Idolaters unbelevers or other like wicked persons vers 4. but onely to