A86009:70
Wholesome severity reconciled with Christian liberty. Or, the true resolution of a present controversy…VVholesome severity reconciled with Christian liberty. Or, the true resolution of a present controversie…
Wholesome severity reconciled with Christian liberty. Or, the true resolution of a present controversy concerning liberty of conscience. Here you have the question stated, the middle way betwixt popish tyranny and schismatizing liberty approved, and also confirmed from Scripture, and the testimonies of divines, yea of whole churches: the chief arguments and exceptions used in The bloody tenet, The compassionate Samaritan, M.S. to A.S. &c. examined. Eight distinctions added for qualifying and clearing the whole matter. And in conclusion a parænetick to the five apologists for choosing accommodation rather then toleration. Imprimatur. Ja. Cranford. Decemb 16. 1644.VVholesome severity reconciled with Christian liberty. Or, the true resolution of a present controversie concerning liberty of conscience. Here you have the question stated, the middle way betwixt popish tyrannie and schismatizing liberty approved, and also confirmed from Scripture, and the testimonies of divines, yea of whole churches: the chiefe arguments and exceptions used in The bloudy tenent, The compassionate samaritane, M.S. to A.S. &c. examined. Eight distinctions added for qualifying and clearing the whole matter. And in conclusion a parænetick to the five apologists for choosing accommodation rather then toleration. Imprimatur. Ia. Cranford. Decemb 16. 1644.
London: printed for Christopher Meredith, 1645
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
These learned Divines have so well opened and cleared the point, that there is no place left for what the Poor Pamphleteer hath said, yet two things more I must take notice of in him. He saith it was not for any fear of the Jews or Romans that Gamaliel gave this advice. Not for fear of the people of the Jews, for that would be but at the Apostles apprehension, not execution. What non-sense is here? the people were angry at laying hands on the Apostles, but there was no fear of their wrath if the Apostles should be killed. Not for fear of the Romans wrath, which, saith he, they often regarded not, as Acts 23. 27. A place which confuteth himself, for when the Jews would have killed Paul, Claudius Lysias came with an army and rescued him: a danger which we must think the wisdom of Gamaliel & the council could better foresee, then that rude and furious multitude, which would have killed Paul.
These learned Divines have so well opened and cleared the point, that there is no place left for what the Poore Pampleter hath said, yet two things more I must take notice of in him. He saith it was not for any fear of the Jews or Romanes that Gamaliel gave this advice. Not for fear of the people of the Jews, for that would be but at the Apostles apprehension, not execution. What non-sense is here? the people were angry at laying hands on the Apostles, but there was no fear of their wrath if the Apostles should be killed. Not for fear of the Romanes wrath, which, saith he, they often regarded not, as Acts 23. 27. A place which confuteth himself, for when the Jews would have killed Paul, Claudius Lysias came with an army and rescued him: a danger which we must think the wisdome of Gamaliel & the councell could better foresee, then that rude and furious multitude, which would have killed Paul.
Next be will not yield so much as that Gamaliel did doubt whether the Apostles doctrine were from God or not, and that he made it an uncertain case. In this Sir you have faced about, sure you are not As you were, for M Goodwin himself [Greek or Hebrew]. pag. 11. saith, that Gamaliel in point of judgement or conscience, was still but where he was doubtful and in suspense with himself about the business. Well, but why hath he now denied that Gamaliel made it a doubtful and uncertain case? He might, saith he, and in all likelihood did thus express himself for fear or policy: So did Hushai strangely for an honest heart in that case of Davids, in his counsel to Absalom,