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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

Rom. 8.29 34. Gal. 3.13.14.15 Heb. 9.11 16.28 Dan. 9.24.27 and 12.1 John 10.27.28.29 Jude ver 1. Rom. 6.2.8 11. and 8.10 16. Ephes 2.5.8.19 22. vvith Rev. 5.9.13 and 7.9 12. 6. Hereunto may be added the consideration of the dignities priviledges and comforts of the godly which the Scripture so plentifully sheweth describeth As for example that they are the sonnes daughters of God his children and joint heyres vvith Christ 1 Iohn 3.1 and Joh. 1.12 Rom. 8.15.16.17.29 Gal. 4.5 6.7 vvith 2 Cor. 6.18 Mat. 9.2.22 The elect of God Rom. 8 33. The members of the body of Christ whereof he is the head and Saviour Ephes 5.23.25 27.29 32. Living stones of that spiritual house whereof Christ is the foundation and chief corner stone 1 Pet. 2 5. 1 Cor. 3.11 Ephes 2 20 22. The Saints of the High ones or of the high places Dan. 7 18 22 25 27. That haue their names written in heauen Luc. 10 20. and are set together in heauenly places in Christ Iesus Ephes 2 6. That haue all things vvork together for good unto them Rom. 8 28. And though they fall yet shall not utterly be cast downe because the Lord upholdeth them vvith his hand Psal 37 24. That they haue redemption through the blood of Iesus Christ the forgiuenes of sinnes according to the riches of the grace of God in Christ his sonne Eph. 1 7. Col. 1 12 14. That Christ dvvelleth in them by faith and by his spirit Joh. 6 56. Eph. 3 17. 1 Joh. 4 13. and that by him they shall liue for ever Ioh 6 57 58. That they haue the first fruits of the spirit and are sealed with the holy spirit of promise vvhich is the pledge and earnest of our inheritance being giuen us of the Lord as a pawne for certain assurance until the redemption of the purchased possession unto the praise of his glorie Rom. 8 23. 2 Cor. 1 21 22. Eph. 1 13 14. That they shal never be rejected by Christ Ioh. 6 37. nor can be taken out of his hands by any other Ioh. 10 28.29 Shall never be separated from the loue of God vvhich is in Christ Iesus Rom. 8 38 39. nor can be seduced to destructiō by any meanes Mat. 24 24. Shall never hunger or thirst Ioh. 6 35. and 4 14. Shall never perish or come into condemnation but passe from death unto life Ioh. 5 24. with 3 16. 17.3.12.15.24 Having fellovvship not onely vvith the Apostles but euen with God the Father and vvith his sonne Iesus Christ 1 Ioh. 1 3. 1 Cor. 10 16. And made partakers of the divine nature and of al things perteyning to life godlines yea euen of eternall life though not in that measure and maner as shal be after this life in the kingdome of heauen for ever 2 Pet. 1 3 4. 1 Ioh. 5 4 12 13 20. compared vvith 1 Cor. 13 9 10. Col. 3 3. 1 Ioh. 3 2. 7. Finally seing all acknovvledge that the Lord by his grace power keepeth the elect Angels that they fall not from their integritie but are preserved and confirmed in goodnes to the enjoying of eternal happines Why should we not also beleeue that God both can and vvill through his grace power in Christ preserue al his elect among men vvho though vve fell from our integritie in our first parents yet are though his grace redeemed frō wrath by the death of Christ his sonne and begotten againe to a liuely hope by the resurrection of Christ from the dead to an inheritance incorruptible and undefiled and that fadeth not away reserved in heauen for us who are kept by the power of God through faith unto salvation vvhich is ready to be revealed in the last time 1 Tim. 5 21. compared vvith Heb. 12 22. and 1 13 14. Luke 20 36. Col. 2 10. Rev. 22 6 9. 1 Pet. 1 3 4 5 9 12. and 5 1 10 11. Whereunto agree some speaches of the auncient Writers viz That ●●●●llian saith As he hath left unto us the earnest of the Spirit so hath he also taken of us the 〈◊〉 of the flesh and caried it into heauen as a pledge that the whole summe shall in time be 〈◊〉 〈◊〉 thither Be ye therefore confident O flesh and blood you haue taken possession both of 〈◊〉 and of the kingdome of God in Christ Tertul. lib. de resur carnis cap. 51. And Augustine He therefore maketh them persevere in good that maketh them to be good But they that fall and perish were not in the number of them that are predestinate August tom 〈◊〉 de correptione gratia cap. 12. Also Being freed from sinne they are made the servants of righteousnes in which they shall stand unto the end he giving unto them perseverance who 〈◊〉 new them and predestinated them and according to his purpose hath called and justified and glorified them Ibid. And againe This perseverance God hath promised saying Jer. 32 40. I will put my feare in their heart that they shall not depart from me Which what other thing is it but that such and so great shal be my feare which I will put in their heart as they shall cleane unto me with perseverance Ibid. lib. de bono perseverantiae cap. 2. And hitherto of the perseverance of the Saints which sincerely beleeue in Iesus Christ The conclusion and general confirmation of the points aforesaid ANd novv for a summarie confirmation of the premisses and conclusion of the severall matters aforesaid let me also annexe this reason in generall as followeth Whatsoever doctrines or opinions derogate from the glorie of God in Christ and giue unto man part of the glorie of our salvation those are erroneous doctrines and opinions and such as cannot agree vvith the truth vvhich is according to godlines Joh. 16 13 14. and 7 18. 1 Cor. 1 26 27 31. Ier 9 23 24. Ephes 2 8 9. vvith Tit. 1 1. But such are the doctrines and opinions of the Anabaptists Arminians and others touching the points aforesaid as in the particulars thereof may be seen The Anabaptists derogate from the glorie of God in that they doe not acknowledge the extent and stabilitie of his covenant and the seale thereof according to his vvord and vvork And in their opinions and practise they both adde unto and take from the word of God They adde in their repeating or renewing of Baptisme which God hath not appointed to be done And they take away from it both in that they deny the baptisme received in apostate churches to be true baptisme and Gods signe and seale of his covenant and in vvith-holding of baptisme from children to vvhom God hath ordeyned the signe and seale of his covenant to be giuen as hath ben shevved here before pag. 1 27. c. The Arminians also in their opinions derogate from Gods glorie and advance fraile man namely in the tvvo first of the points aforesaid touching Gods decree vvhiles they ground not the eternall decree

Latimer c. latter Angels vvitnesses that follovved after called others and vvere called themselues to separate from that estate and to returne to the auncient faith and vvay wherein the churches were set of old Which also hath ben yet is performed by degrees As vve find that Luther Calvin Latimer Bradford the godly vvith them vvent further then John Wickliff John Hus Jerome of Prage and others before them Also that the Church of England goeth further in many things then the Lutherans And that the other reformed churches proceed further then the church of England though yet al the corruptions of the apostasie be not vvholly taken avvay and the churches brought to that heauenly synceritie wherein they vvere planted by the Apostles at the first vvhereunto vve ought all earnestly to striue what in us is knovving that this estate is not atteyned all at once and that those churches which are most freed from the corruptions aforesaid come nearest to the auncient integrity of the vvay of God are the most partakers of this grace and heauenly blessing of the Lord. IX That furthermore by the consideration of the Temple with the severall parts places and uses thereof we may obserue a double consideration of the estate and communion of the Church and people of God The one here on earth the other in heauen And that vvhich is on earth to be also tvvo fould the one outward and visible the other more invisible and inward The outvvard and visible signified by the Court of the Temple vvhich was outward vvhither all Israell came noting the churches outward estate and communion vvith God in the visible assemblies thereof The inward and invisible signified by the sanctuarie and holy place which were inward whither the Priests onely had accesse noting the more invisible estate and communion vvhich the elect and faithfull haue vvith God in spirit and trueth being made Priests unto God in Iesus Christ And lastly the estate cōmunion had vvith God in heauen signified by the most holy place where God dwelt between the Cherubims * Hebr. 9 7 24. whither onely the high Priest came once a yere not vvithout blood ‡ Exo. 28.6 29. carying on his brest and shoulders the names of the tribes of Israell graved in precious stones and so presented them before the Lord noting ” Hebr. 3 1. and 9 24. and 10 19 20 21. Ioh. 14 2 3. our accesse to God in heauen by Iesus Christ the high Priest of our profession who appeareth before God for us hath many mansions prepared in heauen for us that where he is there may we be also X. Finally that as they vvhich vvent into the inner parts of the Temple did passe as I noted before through the outvvard Court and yet not all that come to the outvvard Court did or might passe to the places of the Temple that were more inward Sal. Song 1 7 8. Act. 2 47. so they that vvould be partakers of Gods heauenly favours and blessings here and for ever should what in them is use the meanes and benefit of the outvvard estate and communion of the Church of God on earth and yet also not all vvho enjoy the benefit of the churches visible estate are partakers of the invisible graces and eternall salvation of God but onely the elect and those that are truely godly Yea that the outvvard Court and City to be troden upon is subject to be giuen unto apostates and persecuters that for a long time together vvhen yet all this time the elect and faithfull passing through these to vvithin being sanctified and approved of God are still preserved and protected by him and in the end are called from earth up into heauen These novv are the things vvhich I thought here to note by this occasion Which are likewise for the most of them observed and acknowledged by the best of the Protestant vvriters generally Yea also some of these men themselues vvith vvhom we haue to deale do thus understand and apply that vvhich is here spoken of the Court and holy City as in their ovvne vvritings may be seen And because the point is of waight for the matter in hand I vvill here therefore before I proceed further note downe their owne words wishing the Reader vvell to obserue them as follovveth When M. Sm. in a treatise of his wrote thus ‘ M. Sm. diffe p. 20. and 21. As the holy place with the Altar and Priests did properly signify the Church worship and Saints Rev. 11 1. 1 Pet. 2 5. under the nevv testament so the court without the holy place whither al the people came and the typicall service performed there did signify the confused assemblies of Antichristian persecuters and their ceremoniall worship Rev. 11 2. which the spirit in that place calleth Gentiles or heathen in those respects M. Ainsw answering him after he had shewed some misconceits of his about the Tabernacle and things perteyning thereunto proceedeth then further in his answer on this sort saying * M. Ain defence of Script p. 12 13 14 15. His eye sight fayled not so much in the shadovv as his heart vvas blynded in the shadowed thing For he maketh the tabernacle altar and Priests to signifie the church worship and Saints under the new Testament the court of the Tabernacle he will haue to signifie the assemblies of Antichrist the Israelites there assembling to signifie the Antichristian persecurers c. Behold unto what great iniquity he abuseth the word of God ‡ Note how M. A. speaketh of Israel here The body of the Church of Israell † Exo. 4 22 the son and first borne of the Lord ” Psal 135 4. his chosen and chief treasure “ Deu. 7 6 7. precious unto him aboue all peoples of the earth on vvhom he set his loue † Deu. 33.26 riding upon the heauens for their help and on the clouds in his glory a people ” vers 29. blessed saved by the Lord the shield of their help and sword of their glorie this people he maketh to signifie the Antichristian persecuters hated of God children of the Divel for whose overthrow confusion Christ ‘ Rev. 19 11 21. rideth on the heauens in his glory with a garment dipt in blood and a sword for to slay them and fill all the foules of the ayer vvith their flesh c. The Lords ‡ Lev. 6 16 holy Courts wherein they that dwelt “ Psa 65 4 were blessed for which the soules of the Saincts “ Psal 84.2 10. longed and fainted counting one day there better then a thousand othervvhere is now made to signify the Synagogue of Sathan and place vvhere the Divell dwelleth c But what may we thin● induced M. Sm. to this impietie Euen Satan deceived him by one place of Scripture which † Pag. 21. he citeth in his book viz Rev. 11.2 where Iohn was willed in a vision to

as I noted before upon other occasion that we should often celebrate the Lords supper in remembrance of him so shevving forth his death untill he come to make us partakers of eternal salvation in his kingdome for evermore Iohn 20 1 19 26. Rev. 1 10. Act. 20 7. 1 Cor. 16 1 2. with 10 16. and 1● 23 26. Dan. 9 24 27. Esa 66 22 23. Exo. 20 8 9 10. 2. Now also the observation of dayes times that was under the Law a shadow of good things to come is accomplished in Christ And the ceremoniall difference of dayes is taken away together with the rest of the Ievvish shadowes and ceremonies all times being sanctified in Christ to the name and vvorship of God so as vve haue not now such need or use of yerely rites and observations as was heretofore under the Lavv before Christs exhibiting in the flesh Col. 2 16 17. Gal. 4 10 11. with Esa 66 23. Jer. 3 16 17. 3. And seing vve may not novv thus use the dayes which were once ordeyned by God himself much lesse may we thus use other that are devised by men imposed on the church Gal. 4 9 10 11. with 1 Kin. 12 32 33. 4. Besides that by such observation of dayes as is aforesaid superstition and other corruptions still are nourished and the Papists and others more confirmed in their errors 5. Here also may be observed that festivall or holy dayes are appurtenances of the Idols or Images vvhether Christian or Heathen to which they vvere first appointed and thus far forth apperteyne to the second commandement and are breaches thereof In which respect likewise it is not lavvful to invent or to obserue any such as are devised by men for the service and worship of God And therefore as the reformed churches haue abolished and taken away the Images of the Saints Apostles Virgin Mary the Rood Crucifix and the like so should they likewise abandon their festivall or holy dayes with all other remnants of superstition perteyning thereunto Exo. 20 4 5 6. with 32 4 5. 1 Kin. 12 33. Esa 30 22 6. And vvhereas some that haue rejected the other Saints dayes doe yet reteyne the observation of Christmas Easter and the like in tegard of the Nativitie and Resurrection of Christ c. apply hereunto both the reasons aforesaid and these also follovving more particularly Touching Easter or the Resurrection of Christ 1. Whereas the observation thereof from the Apostles times is much alledged note 1. That it comming at the same time vvhen the Passeover was woont to be kept in Israell it might the more be borne with as some other rites dayes and ceremonies of the Ievves vvere for a time Act. 15 19 20 21 24 29. Rom. 14 1 5. c. and 15 1 2 c. 2. The great and auncient controversy that was about the time of the observation thereof betvveen the East West Churches may wel shew that they had no institution or certainty thereof For if there had ben an Apostolik constitution thereof vvhat needed there haue ben such a strife and contention thereabout 3. We haue vveekely the Lords day vvherein Christ rose againe from the dead And vvhat need or use then is there of one day yearely to be kept thereabout vvhen as weekly we haue the Lords day on vvhich Christ rose from the dead and appeared to his disciples that day and eight dayes after againe passing over the Ievves Sabbath and gaue to Iohn the Revelation on that day c. and all his actions are our instructions Of vvhich see more here before section 1. Concerning vvhich also Iustine Martyr vvriteth thus On Sunday we haue all generally our meeting together inasmuch as it is the first day wherein God turning the darknes and matter which he created at first made the vvorld and Jesus Christ our Saviour that self same day rose from the dead For the day before Saturday he was crucified and the day after vvhich is Sunday appearing to his Apostles and disciples he taught those things which we relate unto you that ye might look into them c. Iustin Martyr Apolog. 2. Ed● Commelin pag. 77. Touching Christmas or the Nativity of Christ 1. That the time thereof is not certainly knowen or is much mistakē there being many reasons of waight why it should rather be thought to be in September then in December as novv commonly is held and observed 1. The heauen and earth and so the vvorld vvas at first created in September at which moneth the Ievves to this day begin their civill yere vvhereunto fitly is answering the creating of the new heauens and earth brought in by Christ and foretold by the Prophets Esa 65 17 18. and 66.22 Rev 21 1. 2. The moneth of September vvas in Israell by Gods ordinance most vvhat a moneth of feasts Num. 29 cha with Lev. 23 23 24 27 34. c. Which might fitly type out the gladsome birth and comming of Christ at that season into the vvorld Whereof the Angell said to the Shepheards Feare not for behold I bring you good tidings of great joy which shal be to all people For unto you is borne this day in the city of David a Saviour which is Christ the Lord. Luke 2 10 11. 3. More particularly in the moneth of September vvas the Feast of boothes or Tabernacles solemnely observed in Israell Levit. 23 34 43. and Numb 29 12 38. Neh. 7 73. and 8 chap Which also might fitly lead unto the birth of Christ at that season of whom the Gospell saith speaking of his manifestation in the flesh The vvord was made flesh dwelt as in a booth or Tabernacle among us c. Iohn 1 14. For so doth the vvord * Ioh. 1 14 with 7 2. Mat. 17 4 Act. 15 16. Heb. 9. ch 11 9 2 Cor. 5 1 4. 2 Pet. 1 13 14. Rev 21.3 ESCENOSE there used signify and implyeth thus much Which may well haue speciall reference hereunto 4. Also in the same moneth vvas the Ark by Salomon brought into the Temple to the most holy place at the Feast of Tabernacles 1 King 8. 1 6. c. Novv both the Temple and most holy place and the Ark it self vvere speciall types of Christ in divers respects Iohn 2 18 21. Hebr. 9 24. Rom. 3 25. Rev. 11 19. Touching vvhich point concerning this moneth and matter because M. Broughton * In his book called Our Lords Family c. fol. 2. b. 3. c. hath observed divers things of good use moment I wil here therefore set down his observation in his own words as followeth In what moneth S. Mark beginneth his storie and the rest the opening of the heauens by the second Elias Because our Lord was baptised euen beginning thirty and to open the Kingdome by teaching the covenant to many three yeeres and six moneths Seing his soules passage frō the crosse to the Father is certaine in the fifteenth of Nisan So his birth and

a chief captain under Nebuchadnezar the king of Babylon how he burnt the house of the Lord and the houses of Ierusalem and brake dovvne the walles thereof c. Jer. 52 12 13. c. Lam. 2 7 9. To vvhich time the 97 Psalme also here alledged may be referred Daniel speaketh of Antiochus king of Syria who magnified himself against God took avvay the dayly sacrifice cast avvay the place of Gods sanctuarie trode it the host of God under foot and as it is in another place of the same prophecy polluted the Sanctuarie of strength or the Sanctuarie and munition meaning the Temple and city of Ierusalem and placed the abomination that maketh desolate So as though the Temple and City of Ierusalem novv remayned yet they were polluted spoiled cast avvay and trode under foot Dan. 8 11 13. and 11 36. with ver 31. Besides the Iewes in the captivitie of Babylon acknowledge that their sinnes deserved it as the Prophets also for their sinnes had denounced it Dan. 9 5 14. Psal 79 8 9. with Jeremies prophecy throughout Whereas the Iewes in the persecution of Antiochus alledge their integritie and faithfull constancie in the vvorship service of God euen unto death Psal 44 17 22. Albeit that divers also then eyther by the persecution of Antiochus or by his flatteries or both were corrupted and dealt vvickedly against the covenant of the Lord. Dan. 11 32 33 34 35. Wherein likevvise there was a fit type both of Antichrists dealing and of the churches estate in this behalf And in all these times the Iewes notvvithstanding vvere the church people of God though some of them were slayne and destroyed yet among them still God preserved his Church and people from the destruction intended by their adversaries Both vvhich as touching the question and Scripture in hand should carefully be observed Finally this Scripture is so to be understood as it may not contradict but agree with that which is written Rev. 11 2 3. where the Court of the Temple is giuen to the Gentiles and the holy City trode upon two and fourty moneths whether this be understood † Resēbling the times of Eliah of Antiochus of Christ among the Pharisees c. of shorter or longer times which yet should haue an end or vvith ver 3. of 1260 yeeres putting a day for a yere And afterward the Temple of God is opened in heauen and therein is seen the Ark of his Testament or covenant c. Rev. 11 19. and 14 15 17. and 15 5 6 8. and 16 1. And God hath his people stil in Babylon Rev. 18 4. So Gods church and people then remayne still undestroyed notvvithstanding all the opposition and exaltation of the Man of sinne with all his tyranny cruelty and persecution had in over and against the church and people of God from time to time untill himself being the sonne of perdition come to be consumed and destroyed in the end Othervvise also the Anabaptists plea should here againe be strengthned who hold † M.S. charact of the Beast p. 56 c. that Antichrist hath utterly destroyed the true Temple the true church and hath abolished the true baptisme of Christ and that therefore they must reare up a new church and get themselues a new baptisme c. And so they proceed from one errour and evill to another Wherein this mans erroneous opinions and corrupt gloses may harden them much the more And hitherto of the first exposition of the vvords aforesaid that here is giuen His other exposition is that vvhen the Apostle saith Antichrist sitteth as God in the Temple of God it is to be understood of their owne vaine ostentation vvhiles they vvill haue ‘ Doth he meane the church of Rome or vvhat els speaketh he off it what I pray you called the Christian catholick church and the Pope the head of the same First I ask vvhereof he speaketh this that they vvill haue it so called If of the Temple of God himself in his very last vvords told us that by it is understood Gods church people in deed If he speak of some other thing he speaketh not to the point in hand And besides vvhat is it that he speaketh off And why doeth he not name it Is it because if so he did his exposition vvould be found eyther contradictorie to the former or some other way to no purpose at all but against himself Secondly if the Apostle had meant that it vvas not the temple of God in deed but onely that they would haue it so called could he not so haue expressed his mynd for this clause of the Temple of God as he doeth in the next vvords touching Antichrist himself vvhen he saith he shevveth himself or pretendeth that he is God and as the Scripture speaketh othervvhere vvhen it noteth the blasphemie of them which say they are Jewes are not but are the Synagogue of Sathan and so doe lye Rev. 2 9. and 3 9. Thirdly if it be thus to be understood as now he saith that it is not the Temple of God in deed but onely that they vvill haue it so called in vain ostentation making the Pope the head thereof then besides his strengthning again of the Anabaptists opinion aforesaid his owne former exposition here giuen can not stand vvhere he said in the last vvords before that it is to be understood of Gods church and people invaded and destroyed by Antichrist as Jerusalem and the dvvellers therein were dealt vvith by the heathens of old For these were in deed the church and people of God though sinfully corrupted not onely in their owne vaine ostentation that they vvould be so called Lastly many often boast vainly of that vvhich notvvithstanding they haue or may haue in deed but yet abuse it or vvalk not worthy thereof as I shevved ‘ Pag. 106. 107. heretofore by the example of the Ievves here spoken off out of Esa 48 1 2. Zeph. 3 11. Matth. 3 9. Ioh. 8 37 39. as likevvise the church of Rome hath a long time boasted that it is the church of God and as other churches and people also doe vvhen yet they abuse and vvalk not vvorthy of that mercy of God unto them Besides that Lucifer the king of Babylons vain boasting of his sitting on the mount of the Congregation c. did not hinder but that it vvas in deed the Temple of God and the Mount of the congregation in the sides of the North c. Esa 14 13. Other things here I omitt as being meerly vaine in deed that a particular church should challenge to be the catholick church vvhich cannot be as they understand it the Pope to be the head of the same vvhich Christ onely is and no other can be Ephes 1 22 23. Let these clauses therefore all by-matters be omitted that perteyn not to the point in hand let the thing be simply propounded as it should be thus vvhether the church