5. Gamaliel intended to have the Apostles, not to be meddled with, either because godly men, and Disciples of Christ, as he was; or because their way was dubiously, not notively and manifestly false; if the former, Then 1. Godly men, though in an evil way, though they murder, play the Traitor, Rebel, commit adultery, are not to be any way censured. This is the way of Anabaptism, that sets all believers above and beyond the reach of the Magistrates sword, and his dilemma cannot have this sense; for if godly men, as godly men are upon this formal reason, because godly men must not be punished by the Magistrate; neither must they ever at all be punished for the acts of oppression, or murdering, or treacherous dealing, or adultery, for it is clear in the person of David, Lot, and others, that they remained godly, and Saints, under those acts. 2. It is said, not proved, that Gamaliel being a secret Disciple of Christ; as Nicodemi•• was, favoured the Gospel, and the witnesses of it; for the Text insinuates no such thing, but that God used him as a moral moderate wise man, to save the Apostles from death, for fear of politic inconveniences; 2. Anabaptists can have no better grounds then Papists, for Lorinus, Salmeron, and some Jesuits, think so; they tell us that Gamaliel was the master of Paul, Barnabas, and Stephen, and counted among the Martyrs, and that his body was found with the relics of Stephen and Nicodemus, as Baronius saith, Clemens in his Recog. li. 1. c. 9. Bede saith, he was a companion of the Apostles; but Occumenus and Chrysostom say the contrary. 3. The best can be made out of his speech, is dissimulation to save the lives of the Apostles; for 1. he will have the Council to carry themselves to the Gospel, the only instrument of their salvation, as Neutrals; and wills them neither to try it, and believe, nor to persecute it. Again, if the Council must not dare to meddle with the Apostles, because their way was dubious; he proves that the Council, as Magistrates, should not interpose their sword, but leave them to God, by a weak argument, ⟨p. 288⟩because the Roman Magistrates left not Theudas and Judas to God, 1but took order with them, and killed, and dissipated all their followers; so that the contrary follows from his reason, That the Council should not leave them to God, and his immediate revenging hand;
5. Gamaliel intended to have the Apostles, not to be medled with, either because godly men, and Disciples of Christ, as he was; or because their way was dubiously, not notively and manifestly false; if the former, Then 1. Godly men, though in an evill way, though they murther, play the Traytor, Rebell, commit adultery, are not to be any way censured. This is the way of Anabaptisme, that sets all beleevers above and beyond the reach of the Magistrates sword, and his dilemma cannot have this sense; for if godly men, as godly men are upon this formall reason, because godly men must not be punished by the Magistrate; neither must they ever at all be punished for the acts of oppression, or murthering, or treacherous dealing, or adultery, for it is cleere in the person of David, Lot, and others, that they remained godly, and Saints, under those acts. 2. It is said, not proved, that Gamaliel being a secret Disciple of Christ; as Nicodemi•• was, favoured the Gospell, and the witnesses of it; for the Text insinuates no such thing, but that God used him as a morall moderate wise man, to save the Apostles from death, for fear of politick inconveniences; 2. Anabaptists can have no better grounds then Papists, for Lorinus, Salmeron, and some Jesuites, thinke so; they tell us that Gamaliel was the master of Paul, Barnabas, and Stephen, and counted among the Martyrs, and that his body was found with the reliques of Stephen and Nicodemus, as Baronius saith, Clemens in his Recog. li. 1. c. 9. Beda saith, he was a companion of the Apostles; but Occumenus and Chrysostome say the contrary. 3. The best can be made out of his speech, is dissimulation to save the lives of the Apostles; for 1. he will have the Councell to carry themselves to the Gospell, the onely instrument of their salvation, as Neutrals; and wils them neither to try it, and believe, nor to persecute it. Againe, if the Councell must not dare to meddle with the Apostles, because their way was dubious; he proves that the Councell, as Magistrates, should not interpose their sword, but leave them to God, by a weake argument, ⟨p. 288⟩because the Romane Magistrates left not Theudas and Iudas to God, 1but tooke order with them, and killed, and dissipated all their followers; so that the contrary followes from his reason, That the Councell should not leave them to God, and his immediate revenging hand;
- 1Immediate […] is […] the rule of our actions.Imme•iate 〈…〉 is 〈…〉 the rule of our actions.
