as in the punishment taken upon Pharaoh, Israel, Judah and Babylon is evidently to be seen. For Pharaoh was not drowned alone, but his captains, chariots, and great army drank the same cup with him. The kings of Israel, and Judah were not punished without company, but with them were murdered the counsellors, their Princes imprisoned and their people led captive. And why? because none was found so faithful to God, that he durst enterprise to resist nor against and the manifest impiety of their Princes. And therefore was Gods wrath poured forth upon the one and the other. But the more ample discourse of this argument I differ to better opportunity: only at this time I thought expedient to admonish you, that before God it shall not excuse you to allege, We are no kings and therefore neither can we reform religion, nor yet defend such as be persecuted. Consider my Lords that ye are powers ordained by God (as before is declared) and therefore ⟨image 30⟩doth the reformation of religion, and the defence of such, as iniusty are oppressed, appertain to your charge and care, which thing shall the law of God, universally given to be kept of all men, most evidently declare: which is my last and most assured reason,1 why I say ye ought to remove from honours and to punish with death such as God hath condemned by his own mouth. After that Moses had declared what was true religion, to wit, to honour God as he commanded, adding nothing to his word, neither yet diminishing any thing from it, and after also that vehemently he had exhorted the same law to be observed, he denounceth the punishment against the transgressors in these words, If thy brother, son, daughter wife or neighbour, whom thou lovest as thine own life, solicit thee secretly, saying, Let us go serve other gods,2 whom neither thou, nor thy fathers have known, consent not to him, hear him not, let not thine eye spare him, show him no indulgence or favour, hide him not, but utterly kill him, let thy hand be the first upon him, that he may be slain, and after the hand of the hole people. Of these words of Moses are-two things, appertaining to our purpose, to be noted. Former, that such, as solicit only to idolatry ought to be punished to death ⟨p. 29⟩without favour or respect of person.3
as in the punishment taken vpon Pharao, Israel, Iuda and Babylon is euidently to be sene. For Pharao was not drowned alone, but his captayns, charetes, and greate armie drank the same cup with him. The kinges of Israel, and Iuda were not punished whitout cōpagny, but with them were murthered the counsilers, theyre Princes imprisoned and theire people ledd captiue. And why? because none was found so faithful to God, that he durst enterprise to resist nor against and the manifest impietie of theyr Princes. And therefore was Gods wrath powred furth vpon the one and the other. But the more ample discource of this argument I differ to better opportunitie: onely at this tyme I thoght expediēt to admonysh you, that before God it shall not excuse you to alledge, We are no kinges and therefore neither can we reforme religion, nor yet defend such as be persecuted. Consider my Lordes that yee are powers ordened by God (as before is declared) ād therefore ⟨image 30⟩doth the reformation of religion, and the defense of such, as iniusty are oppressed, appertaine to your charge and care, which thinge shall the law of God, vniuersally geuen to be kept of all men, most euidently declare: which is my last and most assured reason,1 why I say yee oght to remoue from honours and to punish with death such as God hath condemned by his owne mouth. After that Moses had declared what was true religiō, to wit, to honor God as he commaunded, adding nothing to his worde, neither yet diminishinge any thīg from it, and after also that vehemently he had exhorted the same law to be obserued, he denounceth the punishment against the trāsgressours in these wordes, Yf thy brother, sonne, doghter wife or neghbour, whome thou louest as thyne own life, solicitate thee secretly, saying, Let vs go serue other goddes,2 whome neither thou, nor thy fathers haue knowen, consent not to hym, hear hym not, let not thyne eye spare hym, shew hym no indulgentie or fauour, hide him not, but vtterly kill hym, let thy hād be the first vpon hym, that he may be slaine, and after the hāde of the hole people. Of these wordes of Moses are-two things, apperteanīg to our purpose, to be noted. Former, that such, as solicitate only to idolatrie oght to be punished to death ⟨p. 29⟩without fauour or respect of person.3
- 1Deut. 12.
- 2Deut. 23. & 27.
- 3Idolatry ought to be punished without respect of person.Idolatrie oght to be punished without respect of person.
