A BRIEF CONFERENCE OF DIVERS laws: Divided into certain Regiments.  
By Lodowick LLoyd Esquire, one of her majesties sergeant at Arms.  Eccle. 21. 
Vidi in loco judicij impietatem, & in loco institiae iniquitatem.  
LONDON Printed by Thomas Creed, 1602.   

TO THE MOST HIGH AND MIGHTY PRINCE, Elizabeth, by the grace of God, Queen of England, France and Ireland, etc.  
I Knew not how most gracious Queen, to make my most bounden & dutiful service known unto your Majesty; But as David's servants ventured their lives through the midst of their enemies to fetch water from the well of Bethelem, to please their Lord and Master; So myself thought it my duty to travel into some far countries in no danger, but of your majesties displeasure, by presenting some strange jewels among so many, as might dislike your Highness, which should scorch me more than the Sun did jonas when his gourd was off; and terrify me more, than the countenance of Moses terrified the jews without his vail on. But your Majesty, which forget nothing but injuries, will the sooner forgive me my overmuch boldness, the rather for that I present your highness, but with jewels, & such as far excel the jewels on Aaron's garment, the only pearls which ought to be bought with all the wealth we have, the jewels which we ought to seek with all the study and travel we can; the only urim and Thummim, which should shine bright on a Prince's breast, which the ancient Kings of Israel ware as tablets about their necks, as frontlets on their foreheads, and guards on their garments, which jewels many other kings sought and mist. Lycurgus sought these jewels for the Lacedæmonians at Delphos, Mena sought them of Mercurius for Egypt, Numa of the Nymph Egeria for the Romans, & Zaleucus of Minerva for the Locreans. Of these jewels also I brought the best Pearls I could find among them unto your Majesty, in hope of your wont gracious favour to accept these jewels for their own sake, as Artaxerxes accepted water of the river Cyrus, for Cyrus' sake.  
Your majesties most bounden and obedient servant, Lodowick LLoyd.   

A BRIEF CONFErence of divers Laws, divided into certain regiments.  
In the first Regiment is expressed the antiquity and force of the Law, the states of Commonwealths under divers kinds of governments.  
ALl creatures of God, as well in heaven as in earth, had laws given them after they were created, to be governed and ruled by, the Sun, the Moon, and the Stars to keep their perpetual motions and course in their places and regiments, so the seas have their limits and bounds, how far they should rule and reign, and though one star differeth from an other in 
job. 38.  glory, in greatness, and in brightness, yet are they governed by one perpetual law; so the seas, though the waves thereof be so lofty and proud, yet are they shut up within doors, and commanded to keep in, and not to go further than the place to them by law appointed.  
By law also the elements are commanded to stay within their own regiments, without trespassing one of another, as Manilius faith; Certa stant omnia lege, For the stanes by law have their leaders before them, they have their watch given them, they have their motions and marching appointed them, and as all rivers and waters have their course and recourse, to the seas, and from the seas, as from their chief commander, so all stars have their brightness & light from the Sun, as from their chief general.  
Neither were the Angels in heaven, being the first and the chiefest creatures of God, nor man in Paradise being the last creature, Tanquam Epilogus operum dei, without law, the breach whereof made such a general confusion, that it so obscured the first integrity of the law of nature, that the Angels that offended in heaven, lost heaven, and were judged to perpetual darkness, and man for his disobedience in Paradise, cast 
job. 25.  out of Paradise to everlasting punishment, so that the Angels were not pure, nor the heavens clear before God.  
The earth likewise and the seas, and all the creatures in them, by breaking of the first law which Tertullian calleth Primordialem l●…gem & legum omnium matricem, lost the benefits of the first creation, for in Adam's fall all creatures were cursed, which made Augustine to wonder, Vtrùm mirabilius homines justos creare, quam iniustos instificare, whether the mercy of God were more in creating just men, or in justifying wicked men, though with God it was of equal and like power; yet said Augustine, it was of greater mercy to justify unjust men, for that justificatio erat secunda hominis creatio.  
Yet the old patriarchs lived under the law of nature, 
The old patriarchs lived under the law of nature. 2. Cor 3. jere. 31.  so Paul testifieth that the law was first written, not in tables of stones, but in fleshly tables of the heart, for I will put my law saith the Lord in their inward parts, and in their hearts will I write it; so Augustine saith, Audi linguam non in lapide sed in cord scribentem; for from the eternal law, which is Creatrix & gubernatrix universitatis, was revived and lightened the law of nature, under the which the patriarchs lived, for the law of nature which the patriarchs had, being not corrupted, differeth nothing from the written law given to Moses, which is the whole sum of the moral law.  
What else is the law written given to Moses, but a short repetition, and compendious catalogue, expounding 
The law of nature is a short repetition of the law written.  unto us the law of nature, being obscured and corrupted by the fall of Adam, but by the second Adam renewed, written, and given to Moses in tables of stones, Tanquam norma rectitudinis in Deo.  
So Paul sayeth, that if the Gentiles which have not the law, do by nature those things contained in the law, they haviug not the law, are a law to themselves, and therefore the Heathens are not excusable, for conscience which is that Flammeus gladius, is a witness of their fault, and a sign of the anger and judgement against them for their sin.  
Agnitio Peccatilex, and therefore the law was given to show us our infirmities, and that by the law grace might be sought for, Fides enim impetrat, quod lex 
The law written and given to Moses.  imperat: for when the law was first given in Mount Sinai to Moses, it was with such fear, lightning and thundering, with such clouds, smoke, and fire, that every part of Sinai trembled and quaked, when the law was given, for the law is full of terror and ministereth unto death.  
The law said Plato, punisheth wicked men, & rewardeth good men, so Cicero saith; Lex vitiorum emendatrix & virtutum est commendatrix. By the law we know ourselves, without the which we wander in darkness without light, 
Cic de leg. lib. 1.  in ignorance without knowledge, in sin without fear, whose force and authority is from God and not from man: so could Cicero say, Tantalegis vis est, ut ea non homini sed deo Delphico tribueretur.  
And therefore the first and ancient kings and lawmakers of the world, Quibus omnes antiquae gentes quondam paruerunt, both for the more credit of themselves & better authority of their laws, made their subjects & people 
Cic. de leg. lib. 3.  believe, when their first laws were made, that the gods were so careful, that they gave them several laws to govern the people.  
So Mena one of the first kings of Egypt, affirmed that he had instructions for making of his laws and decrees to the Egyptians, from god Mercurius.  
In like sort Lycurgus made the Lacedæmonians believe, 
Cic. de divini. lib 1.  that the laws which he gave unto them were delivered unto him from Apollo in Delphos.  
The people of Crete were persuaded fully by Minoes their first lawemaker, that the laws which he gave 
Diod. sic. lib. 2. cap. 5.  unto them, were delivered unto him from jupiter, that thereby the law might the more be feared, and the lawmakers better obeyed.  
So did Numa Pomp. warrant his laws which he established among the Romans concerning religion, from the Nymph Egeria, for the government which was under kings, is by Aristotle called Primus & divinissimus principatus.  
When the first government and state of Commonwealths fell by too much severity of kings, as among the romans who were weary of kings, and had no law but Ius regis, the judgement and sentence of the king, called in Romulus' time, Lex curiata, whose severity grew to be such, that the second government in Rome, 
Lex curiata.  which was by Consuls and Senators, took place by fall of the first, which law was called Senatus Consultus, which grew so great by authority of the Consuls, that a third kind of popular government under the Tribune of the people, was authorized to suppress the misgovernment both of the Consuls and Senators, as the Ephori were among the Lacedæmonians made by Theopompus, to bridle the insolency of the kings.  
So were the wise men called Magi in Persia, without whom the kings of Persia could make no laws.  
And so the Magistrates called Megistenes, had the like authority with the kings of Armenia, as the Ephori had in Sparta. 
Chief magistrates & governors in divers countries   
Among the carthaginians also were two chief Magistrates named Suffetes, the one with the other to look to the government of the kings, that they should justly and rightly minister justice to the people.  
The Hebrews likewise, where God placed judges to govern the people, of the which they were weary, and would have a king, so that the Romans being weary of kings, would have Consuls, and the Hebrews being weary of judges, would have kings, for all nations at the beginning began with the government of kings, saving the Hebrews, which were as strangers and bondmen in Egypt, without either king, law, or liberty, four hundred & thirty years, even from the coming of Abraham into Egypt, until Moses and Aaron were commanded to bring Israel out of Egypt, at what time a law was given in Mount Sinai to Moses, within fifty days after the Israelites came out of Egypt, that they should be governed thereby before they possessed the land of Canaan.  
After they had received the law, the Lord commanded them that they should not make gods of silver, nor gods of gold: he also commanded that they 
The Lord commanded an altar to be made.  should make him an Altar, and thereon to offer burnt offerings and peace offerings, with a strait charge that they should not make him an Altar of hewed stones like the altar at Damascus, which Achab 
Exod. 20.  brought to Israel, for that they should do nothing of themselves after the manner of the Gentiles, but by the Lord's prescript rules, which are his eternal laws.  
Yet before this law was given to Moses, there were Altars builded and sacrifices offered, by Noah after he 
divers altars before the law written.  landed out of the Ark at Baterion, by Abraham after he came to the land of Canaan at Sychem, by Isaac in Bersabe, by jacob in Bethel, where he fled from his brother Esau, they were instructed by the law of nature, written in the tables of their hearts, to worship the Lord, & to fear him even from the creation.  
Under the law of nature the people of God lived, and were assisted by the spirit of the Lord, ministered unto them by Angels, and instructed by the patriarchs, and lively tradition of the fathers to the sons, two thousand five hundred years before the law written.  
Who doubts but what Methusalem (being in the company of Adam above two hundred & fifty years, and with the rest of the patriarchs unto the very flood, 
Septe longaevi  living under the law of nature) heard of Adam, but Methusalem delivered it to Sem? what Sem heard of Methusalem, but he instructed Abraham therewith? what Abraham heard of Sem, he showed it to jacob? and what jacob heard of Abraham, he taught it to Amri, who was father to Moses, to whom the law written was given, so that the one was instructed by the other, from the father to the son, to serve and fear the Lord by the law of nature. So that Enoch, Noah, Abraham, jacob, job, and all the old patriarchs and godly fathers, lived in the fear of God by the law of nature.  
No doubt many things were written of the old fathers before the flood, and left to their posterities, and after the flood generally over the whole world before the use of paper, laws and learning were given by traditions from the parents, to the children & their posterities, as the Indians which had no laws written no more than the Lacedæmonians, but by observations, until the Indian Philosophers called Brachmaines, found means to write in Sindone, fine linen, or lawn, as the old Egyptians used to write on the inward side of the bark of the tree Biblus, or as Ulpian saith, the Grecians used to write on the bark of the tree Tilia; for in ancient time from the 
Tylia otherwise called Phyllida.  beginning, laws were written on the inward side of barks of trees, as on the bark of Beech trees, Elm, ash, Palm trees, and such; for the great library in Alexandria, by Philadelphis compiled, and the library in Asia by A●…talus 
Ulpian. F. de leg. 3.  and Eumenes gathered together, were written in Haedonis Chartis in goat skins.  
During all which time, there was no mention made neither of gods nor of Idols, though Satan played the first Idolater in practising to Adam & Eve, saying; Eritis ut dij; Ye shallbe like gods on earth, & your eyes shallbe opened.  
Satan by degrees deceived Adam, first ask him questions, then doubting, then denying, saying, you shall not die, which was the first lie in the world; so Satan proceedeth with his stratagems, as Gregorius Magnus saith in Vnoquoque lapsu a minimis semper incipitur.  
Yet after the law written was given, Idolatry was presently committed before Moses came down from the Mount; so that there was no Idols mentioned nor 
Rachel stole her father Laban's Image.  spoken of, before Rachel, Jacob's wife, stole her father Laban's Image, and brought it from Mesopotamia in her husband's company towards Canaan, where Laban accused 
Gen. 31.  his daughter, that she stole his gods away.  
But jacob within a while after he came to Canaan, commanded his household and all that were with him, to put away the strange gods that were among them, 
Gen. 35.  to cleanse themselves, and change their garments, and jacob buried and hid their Images under an oak by Sichem, and went to Bethel, and made an altar there to his God, as the Lord had commanded him.  
So Ninus a little before that time set up the first Image that is read of to be among the Gentiles, to Belus 
The Image of Belus made by his son Ninus.  his father, from which time the name of Baal, his prophets, and his priests, began to multiply so many in Niniveh and in Babylon, yea in judah itself among the Israelites, to whom the law was given from the Lord to Moses, forbidding them to serve strange gods.  
jeroboam Salomon's servant, and king of Israel, which 
jeroboam made two golden calves.  made Israel first to sin, by making two golden calves their gods, the one in Dan, the other in Bethel, saying to the people, These be thy gods (o Israel) which brought thee out of the land of Egypt.  
Within a while after, wicked Achab being not satisfied with the gods of Samaria, the golden calves which jeroboam made, brought Baal from Assyria to judah, where he kept and maintained 450. false Prophets, to instruct and teach Israel in the religion of Baal, contrary to the law which the Lord gave unto Moses; for the law was, Thou shalt have no other gods but me: so that the gods of the Moabites and Ammonites, yea the gods of the Gentiles, came to be worshipped in the midst of jerusalem: and Mount Olivet was so full of Idolatry under every green tree, and in every grove, that thereby it was called the Mount of corruption, so that jerusalem had as many strange altars in the time of Solomon, as Athens had in the time of Paul.  
The jews therefore were as Idolatrous, and had as many gods as the Gentiles had, and rather served the dumb Idols of the Gentiles, than the living God of Israel.  
So vain and wicked were the Israelites, that while Moses was in the Mount with the Lord for the law, before he came down from the Mount, they had forced 
Israel made a god of metal while Moses was with the Lord for the law. Deut. 9  Aaron to make them a calf of metal, as a god to go before them, for so the Lord said unto Moses, up and get thee down quickly, for the people have made them a god of metal, at what time the Lord was so angry, that he determined to destroy all the Hebrues for their Idolatry, had not Moses earnestly prayed, and made intercession for them.  
For the Hebrues before they came out of Egypt, saw the Idolatry of the Egyptians, in worshipping oxen, calves, serpents, crocodiles, and other beasts as gods, the law was not so soon given to Moses, but it was as soon broken by the people, who forsook the Lord and his law, and followed other gods, Baalim and Ashtaroth, 
Num. 25.  after joshuahs' death, for during the whole time of joshuah, he kept Israel from Idolatry, and they served the Lord, but after his death they committed fornication with the daughters of Moab, who brought Israel to worship and serve their gods, that the Lord was angry with Israel, and bad Moses take up the chief men among the people, and hang them up to the Lord against the Sun, that the Lords wrath might be taken away.  
So after gedeon's death Israel fell to their Idolatry, as they were wont to do, that Manasses a most wicked 
4. Reg●….  Idolatrous king builded altars to all the host of heaven in the house of the Lord, and he put up an Image in the Temple of the Lord, where the Lord himself said, In jerusalem will I put my name, he worshipped and served them, he reared up altars and made groves, he built high altars, which Ezechiah his father destroyed, and following Achab king of Israel, offered his son in fire, so that in jerusalem the Israelites worshipped more gods, and had more altars to their gods, than the Athenians had in Athens, which Paul testified, who saw so many gods and so many altars in Athens, one to lust, one to shame, and one among so many, Ignotodeo, to an unknown god.   

The second Regiment of Laws, containing the contempt of religion severely punished among divers nations: of the sundry sacrifices and vows of the Heathens, and of the multitude of Idols and Altars in Israel.  
Socrates' deriding & scoffing at the multitude of the gods and altars of Athens, was by the Athenians put to death, not for breaking their altars, destroying their temples, nor betraying 
Socreates poisoned in Athens for religion.  the City, but because he swore by a strange god, thinking thereby he had despised the gods of Athens, and more esteemed strange gods.  
Plato his scholar, though he was of the like opinion as his master Socrates was, yet durst he not openly confess it, for fear of the people, though king Dyonisius knew Plato's mind by his Letters, therein signified, that when Plato wrote to king Dyonisius of one god, than he wrote seriously and earnestly, but when he wrote of many gods, he jested with scoffs as Socrates did.  
Plato was of oipnion that Poets and Painters filled Greece with all kind of Idols, for what the Poets feigned 
Plato's opinion of Poets & Painters.  in Greece in fables, the same the Painters painted in Greece in tables, and therefore Plato thought good to remove Homer crowned & anointed with all reverence 
joseph. lib. 2. contra. Apion.  out of Greece, for that he (through the opinion of the greeks had of him) filled Greece with too many gods and altars.  
But the Lord commanded Israel to overthrow the ●…ltars of the Gentiles, to break their pillars, cut down their groves, and burn the Images of their gods with fire, saying; Covet not the gold nor the silver 
〈◊〉  that is about the Heathens Images, as Achan did, lest thou be sna●…ed thereby, for it is an abomination to the Lord.  
Among the Romans they thought it a great sacrilege to contemn and profane the religion of their gods, for so Alcibiades was accused of sacrilege for that he offended the law of the Athenians, despising the holy 
Alcibiades 〈◊〉ed from Athens.  mysteries of the goddess Ceres, entered with his torchbearer and v●…rger before him, against the law of Eumolpides, into the secret sacrifice and mysteries of Ceres, for the which his goods were confiscated, and himself banished out of Athens for his contempt.  
So for the like Clodius was accused in Rome, for that he entered secretly into the mysteries of Flora, where none should be but women, and the Priests of Flora, but as Alcibiades was banished out of Athens, so Clo●…ius 
Clo●…ius slain in Rome.  after was slain in Rome, for that Clodius offended the law, being rather suspected for Pompeia Caesar's wife, then for the zeal he had to Flora's sacrifice.  
So zealous were the Heathens, that even among the Scythians, rude and savage people, for that Anacharsis 
Anacharsis slain.  the Philosopher brought the ceremonies of the Grecians and their religion into Scythia, and used the same in 
joseph. lib. 2. contra Apion.  Scythia, he was slain by his own countrymen the Scythians.  
In like manner the Athenians used certain of the Acarnanites, who being not Priests, profaned the gods of Athens in their religion, which was taken of the Athenians for a sacrilege against their gods, and therefore were the Acarnanites slain in Athens. If the Gentiles do this for dumb Idols and wooden gods, and allow no strange gods to be worshipped nor served within their territories, neither suffered their religion to be altered, how much more should Israel observe the law of their Lord and God? for of him, through him, and for 
Paul. 〈◊〉. ad Rom.  him, are all things; and as Hillarius saith, Quicquid in deo est Deus est, & totum quod in Deo est, unum est: Hermes 
Hermes in Poemand.  though a Heathen man among the Egyptians, could say: Deus est quae sunt & ea quae non sunt. And Plato among 
Plato in Phaed.  the greeks, could say: Deum esse aequalem totum & ipsum singulum.  
Such was the blind zeal of the Gentiles towards their gods, that they exceeded the jews, for as their gods were innumerable, so were their ceremonies, their sacrifices, feasts and vows infinite, they were so religious to their gods, that they sought neither health, wealth, nor any thing else, without vows made, 
The Romans vow.  either to dedicate Temples and Altars, to sacrifice and make Plays, as the romans did for the health of their Consuls, Dictator's, and Emperors, or for any thing else, the Priests of jupiter called Flamines should offer the sacrifice of Haecatombae unto their gods.  
The Grecians also when their gods were offended with them, vowed for their assistance and help, to stand 
Grecians.  with them to dedicate statues & Images, with crowns, chains, and jewels.  
The Egyptians when they had offended their gods, 
Vows of the Gentiles to their gods.  they should shave their heads and their beards, and dedicate the hairs thereof at Memphis, with vows made that they would build temples of marble and of ivory to their gods.  
The Persians which have neither Temples nor Images, 
Pers●…  but the Sun only whom they worship, whose Temple said they, is the whole world, to whom the Persians made a pile of wood, offered sacrifice, and powered wine, milk & honey, which with supplication & vows 
Xerxes' burnt the Temples in Greece.  they made to the Sun, for the Persians had neither Temples nor Idols, which made Xerxes when he came to Greece with his Persian army, and saw their Gods 
Cic. de legib. lib. 2.  and Idols so full painted and pictured on the walls of their Temples, that he left neither Gods nor Temples that he could come unto, unburned.  
In so much that the Lord complained by his Prophets, and brings these Heathens, the Romans, Egyptians, Persians, & others in, for a proof against his people, saying; how these Gentiles observe and keep the laws of their Gods, and suffer no strange God to be worshipped among them, but my people will not obey me saith the Lord.  
The Prophet jeremy cried so to Israel, saying; Look how many cities are in thee (oh judah) so many strange 
●…em 1●….  Gods do you worship within judah.  
And so the Lord complained how the Rechabites kept the laws and ordinances of their father jonadab, that commanded them, they should never drink wine, build no house, sow no seed, plant no vines, and 
The Rechabites laws.  have no vineyards, they have kept their father's laws, but my people will not obey my laws, nor keep my commandments saith the Lord.  
So did the sons of Mattathias, as the sons of jonadab did, obeyed their father's commandment in observing the laws of the Lord.  
The examples are verified in all the kings of Israel, even from Solomon, for he forsook the Lord, and served strange gods, and builded Altars to Chemosh, god of the Moabites, and to Moloch, god of the Ammonites.  
But David burned the Images and Idols of the Philistines in the valley of Giants, so in like sort were the Idols of the jamnites burned.  
The Lord therefore sent Ahiah the Sylonite, to jeroboam, 
Ahiah's speech to jeroboam.  Salomon's servant, which took his mantle, and rend it into twelve pieces; thus saith the Lord, so will I rend the kingdom out of Salomon's hand, and will give ten Tribes to thee, although they read in the law of the Lord, that the sword of the Lord is sent against them that worship Images, as the Lord said, I will whet my sword which shall eat the flesh of Ido●…ators, and will make my arrows drunken with 
Deut. 32:  ●…heyr blood, I will destroy your Altars, overthrow your Images, and cast your bodies upon the ●…arkasses of your Idols, yet would not Israel be in●…tructed.  
And therefore it was prophesied and said of jerusalem, Thou shalt serve thy enemy in hunger, in thirst, ●…n nakedness, and in need, and he shall put a yoke 
Deut. 38.  of Iron upon thy neck, until he have destroyed thee; thou shalt eat the fruit of thy body, even the flesh of ●…hy sons and daughters, during the siege and straight●…esse wherein thy enemies shall enclose thee, because thou obeyedst not the voice of the Lord, so that thorn 
Hose. 10.  and thistle shall grow on their altar, and they shall say to the mountains, cover us, and to the hills fall upon us.  
And therefore Zaleucus Pythagoras Scholar, the first law that he made among the Locreans, was first to 
Zeleveus first laws to the Locreans. Diod. sic. li. 12.  establish religion, and to honour and worship the gods, acknowledging all things that are good, to come from divine powers; the second law was against contention and discord among the people, exhorting one to love an other, agreeable to the law of nature, which law was given unto us that we should love others, and do for others, as much as for ourselves. Hence grew that Paradox of Pythagoras, that all things should be common amongst friends, and friendship most common; and 
Cic. de leg 1.  therefore Socrates was wont to curse that man, Qui primus utilitatem a natura seiunxisset, for what nation is in the world, but by the law of nature, loves lenity, humanity, gratitude and goodness, and by the self same law hates cruelty, pride, ungratefulness and wickedness.  
It seemed that Zeleucus read Moses law, for that his first law was concerning religion in the first table, and his second law touching love and charity between neighbours in the second table.  
Lycurgus among the Lacedæmonians made a law that no stranger might come and dwell in Sparta, not 
Lycurgus law that no stranger should dwell in Sparta.  in any part of Lacedemonia, lest they should defile & profane their laws and religion, neither should that Lacedaemonian, that went out of his country, return to his country, lest he should corrupt their religion.  
So it was among the Israelites by the law of Moses, that no stranger might match with the Israelites, neither by marriage, nor by any society, unless they would become obedient to the law of Moses.  
It was not lawful in Athens to think, much less to speak any thing against their gods, and for that Auaxagoras the Philosopher said, the Sun was but a fiery stone, he was by the Athenians put to death, for that the Athenians judged the same to be a God. 
Anaxagoras put to death. joseph. lib. 2. contra Apion.   
So careful were the Gentiles to serve their Gods, that gedeon's death was sought, for the breaking of the altar of Baal, jeptha was threatened to be slain in his own house, whereby he was forced to fly to the land 
judic. 6.  of Tob.  
Protagoras, because the Athenians found that he 
Protagoras  doubted in his opinion of the gods of Athens, they so sought him, that had he not fled betimes he had died for it.  
The like happened to a Roman captain in Egypt for killing of a Cat one of the Gods of Egypt, which was against his will, he hardly escaped with his life, whom 
Diod. sic. lib. 2.  the people so followed and pursued to Alexandria, that Ptolomeu the king and all his princes had their hands full to save him and others from death.  
The Athenians also were so zealous and religious towards 
Diagoras.  their gods, that they decreed 600. crowns to any man that would kill Diagoras, for that he was charged, 
Talentum. Atticum. Cic. de natura dear. lib. 1.  that he scoffed and laughed at their gods, and doubted whether any gods were, & if there were, what manner of gods they were. Too many examples might be brought for the proof of this in all ages, and in all countries.  
The laws of Moses by the Lord set down, was to serve him in the Temple of Solomon: and that only in jerusalem, yet Solomon in his old age forsook the Temple, which he made to serve the Lord, and was the first himself that served strange gods in groves, and under every green tree, that from Salomon's time Idolatry grew so in judah, that the Israelites had as many laws, as they had gods, and as many gods as they had cities, and although they had not so many Temples builded to their gods as the Gentiles had, yet they had as many altars in groves & under every green tree, for among the Israelites in every grove was a temple, & under every green tree an altar; & yet they spared not to defile the temple of the Lord in jerusalem; among the Gentiles they were so careful of their gods, that every god had his temple, for among them two gods might not be in one temple.  
So the Romans could endure nothing worse than to suffer strange gods to be among them, for Lu. Aemilius the Consul, was by the Senators commanded to pull down the temples of Isis & Serapis 〈◊〉 ●…at they were Egyptian gods: for there was a law among the Senators 
Val. Max. de peregrin. religione, cap. 3.  of Rome, that Dij Peregrini e civitate ●…ijciantur.  
And therefore the Romans so esteemed their gods, that when Pilate wrote unto his Lord and mais●…r Tiberius Caesar, to have one jesus allowed to be one of the gods in Rome, who did many miracles and great wonders in judah & jerusalem; and yet of malice by the jews was put to death: though Caesar would allow it, and would have the Senate also to allow 〈◊〉, yet the Senators thought it not fit that a strange god should be accepted in Rome, among the Roman gods, so that the Romans & the Grecians could serve many gods, but Israel could not allow nor accept their Lord & God, for the Samaritans drove him out of their cities, the Gergesites banished him out of their country, and in jerusalem his own city, the jews crucified him, preferring Barabas the murderer, before jesus their Saviour.  
Yet Cyrus' king of Persia, caused it to be proclaimed 
Cyrus' confessed the god which the Jews worshipped. 1. Eldr. 〈◊〉.  by writing throughout all his Empire, that the Lord God of heaven, had commanded him to build him a house at jerusalem in judah, confessing that he only is the god that is at jerusalem; and therefore Cyrus commanded the Israelites to build their Temple again.  
Artaxerxes, surnamed long hand, made the like law for repairing of the Temple of jerusalem. 
Artax.   
Nabuchodonozer published a law that he should be 
Nabuchodonozer.  torn in pieces, and his house made a jakes that blasphemed the God of Israel, but before he said, what God can take you out of my hand, at what time Holofernes said, there was no other God but Nabuchodonozer.  
Darius Medus made a straight law, that all dominions 
Darius' made a law that all dominions should fear the god of Daniel.  and people should fear the God of Daniel, but before he proclaimed an edict, that whosoever desired any petition, either of any god or man, within 30. days but of himself, should be cast into a Lion's den, so that Daniel was found against the statute praying to his god, and was cast into the Lion's den.  
King Agrippa all in cloth of silver, glistering garments, 
Agrippa.  making an Oration to the people upon the theatres at Caesaria, because he suffered the people to flatter him, 
joseph. de antiq. li. 19 ca 7.  and to say it is the voice of God & not of man, which as Thucydides saith, is one of the three most dangerous enemies to overthrow a commonwealth: this king in the very face of these his flatterers, was presently so tormented with such pangs of death, that dying he spoke to the people, See whom you called a god a little before, dieth now like a most wretched man, like Bel the god of Nabuchodonozer, who after that Daniel took pitch, fat, and hair, and did seeth them together, and put it in Bells mouth, god Bel burst in sunder, of whom Daniel said, Behold your god Bel whom you worship, for the greatest king is like an earthen vessel soon broken, a spider is able to poison him, a gnat is able to choke him, and a little pin able to kill him, this is the greatest glory that man can brag of himself.   

In the third regiment is set down the Idolatry and superstitiousness of the Israelites, compared by application with the customs and laws of the Gentiles,  
IN Egypt the mother of all Idolatry, from whence the Grecians, the Romans, and all the world were instructed 
Egypt the mother of all Idolatry. Dio●…ic. lib. 2.  to serve strange gods, they had most sumptuous Temples of Marble and of ivory, bedecked with gold & silver most richly; but such ridiculous gods were in Egypt, as apes, dogs, crocodiles, calves, oxen, serpents, and cats, that every several city in Egypt, had a several beast for their god, in Memphis a bull, in Heliopilis an ox, in Medeta a buck goat, in the city of Elephantina a crocodile, and so of the rest.  
And therefore the greeks scoffed the Egyptians, for that there was no beast so vile but they would make 
joseph lib 2. con●… Apion.  him a god in Egypt, and none but beasts were gods in Egypt, the Grecians gods were carved & made like men.  
The Romans made themselves gods, as Domitianus, after he decreed to be called son unto Pallas, was not contented therewith, but would be called Dominus Deus Domitianus.  
So Caius and other some of the later Caesars, would be called son unto jupiter, others brothers to the Sun and Moon, which both Augustus Caesar and Tiberius 
Good. c. ●…n li. 2. Viget. cap. 1.  refused to be honoured with those names though they were offered; others would have their Image set up in the Temple at jerusalem; but woe be unto him that saith unto a piece of wood, arise, and to a dumb stone, stand up.  
And therefore the Prophet saith, Confundantur omnes qui adorant sculptilia, & gloriantur in simulachris suis.  
We are forbidden to bring rubbers and napkins, and to hold a looking glass to juno, for it is not Paul's napkin, Peter's shadow, Elizeus staff, Moses rod, nor Elias mantle, but the Lord God of Elias, as Elizeus said.  
When Pilate the Roman Precedent was commanded by Tiberius the Emperor, to set up his Image in the Temple of jerusalem, some of the best of the jews went to Caesaria to Pilate, requesting with tears, that he 
The jews observed straightly their laws.  would not violate the Temple with Images, Pilate answered, Caesar's Image must be set up, or else you die for it, they presently offered their necks bare to be cut off, before their law should be broken, or the Temple violated with Images.  
The like commandment had Petronius from his master Cai. Caesar, to set up his Image in the Temple, but in like manner as before to Pilate, the jews came with their wives and children to entreat Petronius, who told them as Pilate did, that the Image of Caesar must be set up in their Temple, as other Nations suffered the Roman Emperors Images to be set in their Temples among their gods, as fellows to their gods, or else they must die for it, the jews answered Petronius, that all the jews in judah, men, women, and children, shall and will die before the law shall be broken. Thus were they so slain and killed between the Roman Emperors and the kings of Assyria, that their blood was shed out like water on every side of jerusalem, and yet would they not allow Images, nor have their laws broken.  
The romans had no Images for 170. years, though afterwards they had in their closerts divers Images which they worshipped as gods, they had also household and peculiar gods at their gates, and in their 
Alex. Neapolit. genial. lib. 5 cap. 24.  entries, besides the Images and statues of themselves and of their friends, so that the romans so esteemed Images, that in the time of the late Caesar's, Theodosius the Emperor thought to destroy Antiochia, for the pulling down of the Image of his friend Placilla, had not Macedonius persuaded him to the contrary.  
So Agrippa for his woman Drusilla despised Paul.  
Among the jews one Theudas a Magician took upon him to be the Messias, persuaded the people that he was that Prophet which they looked for, and that he 
divers took upon them to be the Mesias.  was able with a word to divide the River Iorden into two, and to give him and his company place to pass through, but he was slain and his company, and Theudas head brought to jerusalem by Cuspius the Roman Precedent.  
An other after Theudas, called Attonges a shepherd, affecting the kingdom, made himself the Messias. 
joseph. de Antiquit. lib. 20. cap 5.   
And after Attonges one Barcosma, who took upon him to be the Messias, whom the jews so affected and followed thirty years, and when they perceived he could not keep promise with them in vanquishing the Romans, the jews slew him.  
But as the Israelites offered the blood of beasts, and sprinkled their Altars, according to the law of Moses, so the Gentiles imitated the Hebrews, offered also blood, but the blood of their servants and children.  
The Heathens thought no blood too dear to please their gods.  
For the Romans were admonished out of the books of the Sibyls, which they more honoured and esteemed in Rome, than the books of the Prophets were in judah, as it may seem by Torquinius Priscus, who bought them 
Torquinius.  so dear, and after were more carefully kept, than Zedechiah king of judah kept the laws of God, for he did burn and tear the book which jeremiah sent to him from the Lord, without any dread or care had of the 
Three hundred aureos.  Prophet, so that the books of the Sibyls were more reverently kept, and their laws observed in Rome, than the books of the Prophets in jerusalem.  
So Zedechiah the false Prophet was preferred by Achab before Michaeah the true Prophet of the Lord, and Baal's priests before the Lords Prophets.  
The Romans had their warrants from the books of the Sibyls, to sacrifice unto juno a quick man buried, 
Idolatrous sacrifice of the Gentiles.  as the Grecians were wont to sacrifice to Bacchus.  
The Phaenizians and the carthaginians sacrificed to Saturnus with Infant's blood, the Laodicians sacrificed a young virgin unto Pallas; so the Lacedæmonians sacrificed to Mars with blood; the old Germans to Mercury with blood.  
These sacrifices of blood were contrary to the law of Lycurgus, taught among the Lacedæmonians, and after by Numa Pomp. imitated in Rome in all his laws, 
No blood offered in sacrifice by Lycurgus law.  taught to him by the Nymph Egeria, as Lycurgus laws were taught to him by Apollo in Delphos. Yet Pythagoras brought this law of Lycurgus, after Numas time, from Greece to other parts of Italy, for it was Pythagoras' law according to Lycurgus, that nihil animatum dijs litetur, that no blood should be sacrificed, but fruits, herbs, flowers, meal, milk, honey, and wine, which was the law of Lycurgus among the Lacedæmonians.  
The romans as Cicero said, had their Temples made to piety, faith, virtue, and to the mind, as degrees and steps to ascend up to heaven, but by the same 
Cic. de leg. lib 2.  law of Cicero, they were forbidden to build any Temples to any profane vice, contrary to the greeks, and to the Egyptians, who allowed all kind of their country gods, but yet would allow no strange gods.  
It was the chiefest point among all Heathen Princes, 
Arist lib. 5. polit. cap. 11.  to be careful of their religion. Oportet principem saith Aristotle, ante omnia, res divinas videre curari.  
For in Paul's time when he came to Athens and saw so many gods, and so many altars, Paul waxed angrle to see one altar to lust, an other to shame, and another 
Paul called Spermologos in Athens.  to an unknown god, after he had disputed with certain Philosophers of the Stoics and Epicures against their gods and their altars, he had no other commendations of the Philosophers in Athens, but to be called Spermolagos, a teacher of strange doctrine.  
Among the jews the punishment of idolaters was, to bring them to be stoned with stones to death, being lawfully convicted with two or three witnesses, 
Deut. 17.  and the hands of the witnesses shall be first upon them to kill them, and the hands of all the people.  
I need not go out of judah for examples to the Gentiles in following strange gods, in committing Idolatry, and in forsaking the laws of the Lord.  
Manasses built altars in the house of the Lord for all the hosts of heaven, gave himself to witchery and sorcery, used them that were soothsayers, and had familiar 
2. Reg. 21.  spirits, and caused his sons to pass through fire in the valley of Hinnon.  
Wicked Ahaz king of judah, made an Idolatrous altar, sacrificed & offered the blood of his son through fire to Moloch.  
So wicked Achab offered the blood of his son likewise in Tophet, to Moloch, following the king of Moab, who sacrificed his son that should have reigned next after him king, to please his Idol Chemosh.  
Thus the kings of judah and Israel profaned the Lord's altar with the blood of their own children to please their dumb Idols.  
Yet Pythagoras and Vlixes, two Heathens, sacrificed to Urania, but with water and honey mingled, according to Numa Pomp. law, which commanded that no blood should be offered in sacrifice, but milk and honey.  
No doubt the Gentiles imitated these wicked kings of judah in their sacrifices, in their vows, and in the dedication of their temples and altars, taking Abraham for their warrant in sacrificing his son Isaac, and jeptha in sacrificing of his daughter, for their Idolatrous sacrifice, in murdering their children, as is said before of Achab, Manasses, and others.  
The Ammonites had a great Image called Moloch, which had seven chambers within the hollowness of it, one to receive meal, the second to receive Turtle 
Moloches 7. chambers.  Doves, the third a sheep, the fourth a ram, the fifth a calf, the sixth an ox, and the seventh a man. This Idol 
Hose. 10.  had the face of a calf, with stretched out hands to receive gifts, certain Samaritan Priests called Chemarims, attended upon this Idol Moloch, & though I know well that grave & godly judges are not acquainted with moloch's reaching hand, nor with his chambers, yet I doubt some like Chemarims, that live in the world and serve Moloch, attend more upon the reaching hand of Moloch, and his hollow chambers, than their masters beck in true service, to whom may be said, as Christ spoke to Nicodemus, Art thou a master in Israel, and knowest not how to be borne again?  
Even among the Persians Cambyses though a tyrant and a wicked king, yet would he have the Persian laws observed, for the breach whereof he caused one of his judges named Sinetes, corrupted with money, to have his skin flayed from his back, and to be made a carpet for his son that succeeded after him to lean upon to put him in remembrance of his father's corruption, and punishment by the law, that his son thereby might better observe the law, Remota justitia regna magna latrocinia 
Punishment of corrupt judges in Persia.  sunt.  
Darius' king of Persia caused Sandoces one of his judges, for that he was corrupted with money to judge unjustly against the law, to be hanged and codemned by the law, in that very place where he was appointed to be a judge. Of these corrupt judges, and of the like, the 
Psal. 25.  Prophet saith, Dextra eorum repleta est muneribus.  
These and such Lawyers and judges that oppress poor Widows and Orphans, rob the poor & are corrupted with rewards, cannot be hold the brightness 
Law turned to wormwood. etc.  of Moses face, without a vail to cover their face. These are the lawyers of which the Prophet speaks, that turn the law to wormwood, righteousness, to bitterness, 
Amos. 4.  and cast down justice to the ground, for Nihil tam ven●… quam aduocat●…m praesid●…, saith Aristotle. 
Arist. Rhet. 1. cap. 3.   
And therefore the Prophet Esay reprehended the judges of Israel, and called them companions of 
The law of the Lord set down by Esay the Prophet.  thieves, following after gifts and rewards as samuel's sons did, he called them tyrants of Zodome, and people of Gomorah, Learn to do right saith the Lord, apply yourselves to equity, let the widows complaint 
Esai. 〈◊〉.  come before you, and help the fatherless to his right. This is the law only of the Lord, these be the precepts and sum of all laws, to live honestly, to hurt none, and to give to every man his own, for where good kings rule and reign, there laws are obeyed.  
judges ought to do righteous judgement, they ought to accept no persons, but judge according to the law of the people, they should hear the small and the 
Deut. 7.  great alike, neither accept the face of the poor, nor fear the face of the mighty, for that judgement is the Lords, therefore judges are called gods, for the law commandeth that thou shalt not rail upon 
Exod. 22.  the Magistrates, neither curse the ruler of the people.  
So Homer said, Ex jove sunt reges. To that effect doth Plato likewise say, Deus quispiam humanus Rex 
Plato polit.  est.  
What law had then Nabuchodonozer to say, what GOD is he that is able to take judah out of my hand?  
Or Holofernes to say, there was no God but only his master Nabuchodonozer, such laws made Domitianus, that he would be called Dominus Deus Domitianus.  
What law had king Zedechiah to answer his nobles that sought the Prophet jeremy's death, take jeremy 
Wicked answers of kings●…  and do with him what you list, it is not lawful for me to deny you any thing.  
The like law and the like words used king Ashuerus to Ammon, who sought the destruction of the jews 
Ashuerus.  throughout all the kingdom of Persia (age quod placet) do what thou list with the jews.  
The like laws used Darius at the request of his Persian Princes, to throw Daniel the Prophet of the Lord to be devoured of Lions; these are the laws of tyrants 
Darius.  and not of kings, to kill the Prophets of the Lord without law, they forget the law of the Lord written by Esay the Prophet, Woe be unto you that make unrighteous laws, and devise laws which are hard to keep, and are not to be kept, that thereby the innocents are robbed of judgement, such a law made jezabel for Naboths' 
jezabels' law for Naboths' vineyard.  vineyard with false witness.  
These kings like tyrants, use the sword for blood, and not the sceptre for justice, like Pharaoh, to whom when Moses alleged all the laws of the Lord, he said, Who is the Lord? Nescio dominum, I know not the Lord, 
Lysander and Pompey's speech to a Lawyer.  like Lysander of Sparta, who said to a Lawyer that pleaded laws and customs on their sides, he pleadeth best in law which pleadeth with this, said Lysander, laying his hand on his sword, for this pen doth write with blood. Sileant leges inter arma.  
So also Pompey the great said, what prattle you to us of your laws, when we have our sword in our hands.  
Who doth warrant the sword but the law? who defends the law but the sword? he that commanded Peter to put up his sword in his sheath in mount Olivet, was even he that commanded joshua to pull his sword out of his sheath to destroy the Canaanites: the first commandment that was given to man after the creation, was the law, and upon breach of the law, was the 
●…ammius glad●…us.  sword given to revenge justice, for the Lord is just, for as laws are made by God, and ministered by Angels unto men, so must laws be obeyed with reverence, and defended with the sword, Prudentem dicemus sibi & Reipub▪ consulere, potentem, & validum. So Plato saith, that he is valiant 
Plato in Alcibiad.  and wise that can both with the sword and the law defend a commonwealth.  
In Egypt it was not lawful for any herdsman to come within their Temples, neither among the Hebrews 
Leuit. 13.  was it lawful for men or women that had any white or black spots, somewhat reddish, or pale, to come among the congregation to the Temple, for the priests should pronounce them unclean.  
So among the Persians by the law of their Magi, none that had any pimples or red specks on their face, might touch the altar, or offer any sacrifice to their 
Alex. Neapo. lit. gnial lib. 4. ●…a 7.  gods, for in Persia they had neither Temples nor Images, but among the Persians and the Arabians laid fire upon the altar in a vessel called Arula, and offered frankincense in sacrifice only to the sun, for the Gentiles trimmed their altars diversly, the altar of jupiter with 
Ceremonial laws of the Gentiles.  Oaken branches, the altar of Apollo with Laurel, the altar of Bacchus with ivy, the altar of Hercules with Popley, and of Pluto with Cypress, so were the altars of Minerva with Olive, and of Venus with Myrtle, so that there was no service omitted, no duty forgotten, no law broken in the superstitious and profane religion of the Heathens.  
So fond and superstitious were both the Athenians and the romans, that the Athenians builded temples out of Athens, to Poverty and old age, because they would fain expel these aged and poor gods out of Athens, or else to put the Athenians in remembrance that they should pray unto them, lest they should come to poverty and to want. 
The Gentiles builded divers temples to their gods.   
The Romans and Egyptians builded temples to those gods that might annoy their cities, out of their cities, as the Romans builded the Temples of Bellona & Mars four miles out of the gate Capaena in Rome, to re●…ist and withstand the treachery and violence of their enemies.  
The Egyptians builded the Temples of Saturnus and Serapis out of the cities, as gods to watch, ward, & to defend their cities from the enemies, and lest their gods by invocation or supplication of the enemies should forsake their cities, the Romans bound fast the Image of Mars, and the Carthaginians Hercules.  
See how blind men in religion, are ignorant in gods service, and yet ignorance with some late learned men, was termed the mother of devotion.  
The Lord commanded Israel to serve no strange gods, but him only, and to come at three appointed feasts in the year to one place in the city of jerusalem, to serve him, and to sacrifice in one Temple, the Temple of Solomon; for as the Lord made choice of one nation to be his peculiar people, so he made also choice of one place jerusalem, where his name should be worshipped and called upon.  
After that the Tabernacle was set up, & the ark of testimony set therein, the Lord commanded Moses to bring 
Exod. 40.  Aaron and his sons unto the door of the Tabernacle, and there to wash them with water, & after to put upon Aaron the holy garments, to anoint him and 〈◊〉 him, that he might minister in the Priest's office.  
The Gentiles used the like ceremonies at the first co●…crating of any temple, which they dedicated to their gods, 
The manner of the Gentiles in dedicating their temples, etc.  that they should lay their hands upon the porch post, calling upon the name of that god, to whom they consecrated the temple, for whatsoever the Gentiles dedicated to their gods (though profane before) yet after they were 
Alex. Neapo. lit. li. 6. cap 14.  consecrated, they were, Sacra divino cu●… mancipata; ci●…er temples, altars, money, religious places, or otherwise.  
For among the Romans & the Grecians, the dumb, deaf, blind, lame, or maimed otherwise by nature, were rejected from any office in the temples of their gods.  
So was it among the Persians in like sort, that no blind or maimed man should minister unto their gods. Whence had they all these originals, but (as it seemeth) from the law of Moses?  
And as Moses was commanded that Aaron and his sons should be first washed with water, before they should 
Alex. Neapo. lit. genial. lib. 4 cap. 17.  put on their holy garments and minister unto the Lord; so the priests of Egypt should often wash and anoint themselves, before they should serve and sacrifice in the temple of Isis.  
So the Priests of Greece washed and anointed themselves before they would sacrifice unto Ceres.  
And so among the Romans & in other places, they seemed (though they erred much) to imitate the ceremonies of the jews, who had their warrant from the Lord, and they from the devil.  
Moses put on Aaron the coat, and girded him with a girdle, clothed him with the rob, and put the Ephod on him, after he put the breastplate thereon, and put in the breastplate the urim and Thummim; he also put the 
The consecration of Aaron. Leuit. 8.  golden plate and the Mitre upon his head, and upon the Mitre the holy crown, as the Lord had commanded Moses, and he powered of the anointed oil upon Aaron's head and anointed him, that the excellency of his calling might be known, and the dignity of his office present the majesty of the highest.  
Hence the Heathens and the Gentiles took their platform, as an example to be followed in the anointing and crowning of their kings, by the Lord warranted and particularly set down to Moses, whereby you shall find by comparison, that the profane ceremonies of the Gentiles took their original from Moses law, in the anointing of their kings.   

In the fourth Regiment is showed, how the Gentiles confirmed their laws by divers authorities, feigning that their la●…s were given to them of their gods, with the strait keeping of the same.  
THere was no law among the Gentiles made nor established, unless they were authorized and confirmed by some divine power to satisfy ignorant people, for the Heathens most preferred that law, and esteemed that government, which was commanded and allowed as it were, from the gods, as by Mercurius in 
By what authorities all nations confirmed their laws.  Egypt, by jupiter in Greece, and by Apollo in Sparta, as you heard before.  
So among the Locreans, their laws were authorized by Minerva, among the Geteses by the Goddess Vesta, and so the law which Sergius compiled to the Turks, to this day the Turks hold it authorized and confirmed from the very mouth of their great Prophet Mahomet.  
And for that a sperhawke brought in her claws a book written with red letters to the Priests at Heliop●…lis in Egypt, containing the laws and religion of their 
Diod. sic. lib 2. cap. 4.  gods, the Priests therefore ever after ware red Scar●… caps, like the colour of the letters, & the feather of a sperhawke in their caps, in memory thereof.  
So no war was commenced, nor battle taken in hand without such policies to entice and allure the soldiers to fight, as Sertorius had his white hind, which he taught to follow him in his African wars, by whom he made his soldiers believe he was instructed to d●… any thing he did.  
So Lu. Sylla would take upon him in the sight of his 
Plut. in Sylla.  soldiers, to consult with the picture of Apollo, to make his soldiers more obedient and valorous.  
So did Marius with his Scythian woman Martha, and so of others, which I spoke of in my book of stratagems, and now to the Sabbath.  
The observation of the Sabbath, was severely by the law of the jews kept, for the Lord blessed the seventh 
The strait observation of the Sabbath by the jews.  day and hallowed it, to rest from our works, a●…d to serve the Lord, signifying unto us our eternal rest to come: and therefore the jews gathered upon the sixth 
Exod. 16.  day in the wilderness, so much Manna as served them upon the Sabbath, because they should not break the Sabbath.  
As the Lord jesus was crucified on the Sabbath eve, and rested in his grave the Sabbath day, so careful were 
Luk. 23.  the jews to observe the Sabbath, that the holy women that followed Christ, with their odours, ointments, and 
john. 19  spices, stayed from the anointing of his body upon the Sabbath, for the Sabbath was made especially, that they should cease from labour, and come to hear the laws of the Lord, and the voices of the Prophets, which are read every Sabbath day in the Temple.  
After the destruction of the Temple first builded by 
The second building of the temple by Cyrus.  Solomon, the Lord stirred up Cyrus for the second building of the Temple, and to deliver all the vessels of gold and silver, which Nabuchodonozer had taken out of the Temple of jerusalem, to be placed again in the 
1. Esdr. 1.  house of the Lord at jerusalem, according to the prophesy of Esay, two hundred years before Cyrus' time.  
After Cyrus, Darius and Artaxerxes, kings of Pers●…, commanded in like manner that the Temple which was hindered for a time by means of the Samaritans to 
Darius & Artaxerxes.  Cambyses and others, should be with great diligence b●…ded, and all the vessels which king Nabuchodonozer too●… away, should be according to Cyrus, Darius, and A●… erxes, three mighty kings of Persia, again restored to jerusalem.  
Among the Grecians the first day of every month was their Sabbath, called among them (as among the jews) Neomenia, which they kept most solemnly & served 
Neomenia.  most religiously their gods.  
Among the Romans the Nones and Ides of eu●… month were their sabboth's, and observed as religious days, on which days they would commence no bat●…, 
The Romans, sabboth's.  but as a Sabbath to serve their gods; for on the Ides of every month throughout the year, the Romans 〈◊〉 great solemnities, with divers sacrifices and religious ceremonies.  
Among the Parthians they observed the very day that Arsaces overthrew Zaleucus to be their Sabbath, 
Parthians.  for that they were restored on that day to their liberty by Arsaces, which day they keep as a religious day, and use great solemnity in memory of their liberty.  
The day that Cyrus overcame the Scythians, was 
The divers kinds of sabboth's among the Heathens.  one of the sabboth's of the Persians, which they call Sacas.  
And an other Sabbath day of the Persians, had on the very day that their rebellious Magi were slain that would have usurped the kingdom, in memory whereof they consecrated a feast called Magoph●…niah, the which day was so solemn a Sabbath among the Persians, that it was not lawful for any of the Magi, that day to go out of his house.  
The victories at Marathon and at Micala over the Persians, was the Sabbath of the Athenians, for among 
Heredot. lib. 6  the Heathens the days of their victories and triumphs, the days of their liberties restored, and of their feasts; were their sabboth's; for as it was not lawful among the jews to fight upon the Sabbath day, so among the Heathens they straightly observed their religious days as their Sabbath.  
Philip king of Macedonia, upon the very day that his son Alexander was borne got two victories, 
Philip.  the one was with his Mares in the games of Olympia, and the other with his men of arms in Thracia, for memory whereof, he decreed an annual feast to be made, which was observed for a Sabbath among the Macedonians.  
The jews so obeyed and reverenced their laws, that they would not break their Sabbath day, in so much that they suffered their enemins to kill and overthrow them, because they would not fight upon the Sabbath day, so did they when they began to build the temple, before they would build houses to dwell in, or walls to defend them, but every man ready with weapon in one hand for their enemies, & working with the other hand.  
Nicanor going to strike a field with jud. Machabaeus upon the Sabbath day, was willed to hallow 
The blasphemy of Nicanor.  the Sabbath, who said, is there a God mighty in heaven that commands to keep the Sabbath day▪ and I am mighty on earth that command the con●…ry, but Nicanor lost the battle, and his life in the battle, and his head, his hands, and his blasphemous tongue were cut off, and hanged on the Pinnacles of the Temple at jerusalem.  
Nehemias finding some Israelites profaning the Sabbath day, in carrying burdens, he took them and rebuked them sharply for profaning of the Sabbath day.  
So straightly the Jews observed their laws, that he that gathered but a few sticks upon the Sabbath day, was taken and brought to Moses, and Moses brought him before the Lord, and sentence of death was given upon him by the Lord, for breaking of the Sabboath, saying; Let him be stoned to death by the people.  
Such reverence & obedience the jews had to Moses law, that when Alexander the great commanded the high Priest to ask him whatsoever he would have him to do, whereas he might have had Territories and 
joseph lib. 11. cap. 8.  Countries given him, he requested but the liberties and laws of his Country to the poor jews that did inhabit within Asia, and all the dominions of Alexander.  
So did the jews that dwelled in Greece, in Asia, and in Antioch, requested of Zaleucus and Antiochus the great nothing but that they might live, and enjoy the benefits of the laws of their country, which is the law of 
joseph. lib. 12. cap 3.  Moses.  
Neither could the jews endure any that would despise their laws, for a soldier under Cumanus the Roman Precedent, for tearing of Moses' books in contempt, moved such sedition, that they came armed to Cumanus, and claimed to have justice executed upon the soldiers that so despised their law, for the 
Certain Romans slain by the jews. joseph. lib. 20. cap. 4.  tearing of one leaf.  
The like sedition moved an other Roman soldier upon the feast day of the jews by showing his genital parts, scoffiing and flouting their laws and religion, so that Cumanus to satisfy the jews, put both the romans to death, to the loss of twenty thousand jews by the Roman Armies afterwards.  
The jews suffered many overthrows most willingly 
1. Machab. 2.  upon the Sabbath day, saying: Moriamur omnes, because they would resist neither Pompey the great, nor Antiochus' King of Syria upon the Sabbath, a●… the romans and the Syrians ever found mea●… 
Plut. in Pomp.  to fight with the jews upon the Sabbath day, on the which day Pompey the great took jerusalem.  
Therefore jud. Machabaeus made a law, that to fight upon the Sabbath day, in defence of their laws, of their countries, and of their lives, was no servile work, but thought it lawful to fight 
The law of jud. Macha●….  upon the Sabbath day with Nicanor a blasphemer, and an enemy of the Lord and his Army, and so overthrew Nicanor, and slew nine thousand of his host, so that upon the Sabbath day any man may do good.  
So Christ answered the Israelites for his Disciples, being accused that they broke the law in eating the ears of corn, have you not read what 
Math. 12.  David did when he was a hungry, to eat the show bread, which was not lawful but only for the Priests:  
So he also answered for himself, being accused of the Israelites that he broke the law in healing the 〈◊〉 upon the Sabbath day: Which of you said Christ will not lose his Ox or his Ass from his crib upon the Sabbath day to water them?  
The Sabbath day is the school of the Lord, in the which he would have his people taught and instructed, not only to hear the laws read unto them, but to learn the laws, and to live according as the law commandeth them, to that end was man created that he should be the Temple of God, where the Lord might dwell and reign within him, and that the Lord should be our altar, upon the which we should offer ourselves unto him in sacrifice, both in body and ●…ule.  
Among the Heathens the Sabbath of the Lord was not known, for that they knew not the Lord of 
Among the Heathens the Sabbath of the Lord was not known.  the Sabbath: this commandment pertained only to the children of the Lord the Israelites, to whom the law was given in hope of eternal rest.  
The restoring to their liberty, their victories, their triumphs, their feasts, and the days of their birth, these were the sabboth's of the Gentiles, to serve, to give thanks, and to sacrifice to their gods, as before 〈◊〉 written, but the Lord spoke to Israel, you shall not observe time to make some days lucky, and others unlucky, as the Gentiles did, but only observe your sabboth's▪ and to come to the Temple to hear the laws of the Lord read.  
When Hannibal departed out of Italy, the Temples were set open according to the custom of the Roman●… 
Livi 〈◊〉.  that they might go and give thanks to the gods for the vanquishing of such an enemy.  
Archidamus began first with service and sacrifice to the gods, before he would attempt any great battle with 
Thueyd. 1.  the enemy.  
Xenophon before he had gotten his whole Army reconciled, and willing to crave the favour of the 
Xenoph. de expedit. Cyri. 3.  gods in any distress, he would take no journey in hand.  
The Gentiles observed times, days, and months, as the kings of Macedonia commenced nowarre during 
Plut. in Alex.  the whole month of june.  
The Romans likewise observed the Nones of every month as unlucky and religious days, and refrained that time to take any great thing in hand.  
The Germans also had a law not to fight any battle in the wane of the Moon, much like the Lacedæmonians, who were forbidden by Lycurgus law, that they should take no war or battle in hand before the 
Lycurgus law for time of battle.  full of the Moon, they were therein so religious, that they absented from the battle at Marathon four days.  
The Romans also would enter into no field, neither wage any battle upon their religious days.  
Cai. Caesar in his wars against Ariouistus, King of the Germans, knowing that the Germans had a law set down, that it was not lawful for them to commence any battle in the wane of the 
Front. lib. 2. cap. 1.  Moon, Caesar observing the Germans to be so religious, gave them a battle unexpected, and overthrew them.  
So Titus Vespasian upon a saturday, the Sabbath of the jews, subdued the jews, destroyed the Temple, and took jerusalem, as Pompey the great did before.  
Before the Temple was builded in jerusalem by Solomon, the Israelites came to Siloh, where the Taber●…cle 
Before y temple was made in jerusalem, the Israelites came to Siloh.  rested, to offer to the Lord, as after they did to Ie●…salem. In this Temple at jerusalem, the Lord promised to Solomon, that he would present himself, and appear at the prayer of Solomon, as he promised to Moses in the wilderness to appear at the door of the Tabernacle, 
Esay. 45.  to comfort them, and to further them in all their laws.  
The Angels that broke the laws of the Lord in heaven, were condemned, and had judgement given to be prisoners in perpetual darkness, and man that broke the law in Paradise, had sentence of death pronounced against him by the Lord himself in Paradise.  
And therefore Lycurgus to have his laws continue among the Lacedæmonians, to perform the Oracle of 
The continuance of Lycurgus laws.  Apollo, which was, so long should the Lacedæmonians keep Lycurgus laws undefiled, as long as Lycurgus should keep himself absent from the Lacedæmonians, and therefore most willingly banished himself out of his country to die in Delos, that by his absence the laws which he established among the Lacedæmonians should continue, his laws therefore continued 500 years and more after his death.  
The contempt & breach of laws in all countries were severely punished, in so much that Charondas made a law to the Carthaginians, Archadians, & others, that they 
Charondas laws against those that disobeyed & contemned laws.  that found fault with paenall laws, should be crowned with Tamarisk, and be carried round about the town, and so thence to be banished, according to the law of the 12. tables, Violati juris paena este.  
And therefore Antalcidas accused Agesilaus for the breach of Lycurgus law, for that he taught the Persians 
Lycurgus law. Rhe●…ra. Plut. in Licurgo.  by often wars to become men from women; Non diù in hos bellaadum ne ipsi bellicosi evaderint.  
Charondas made an other law, that if any that were convicted, thought his law to be too severe, they might upon condition make means to the people for abrogating of the law, the condition was, they should come with halters about their necks, before all the people in one place assembled, which if they by complaining of the severities of the law, should go free, the former law should be abrogated, or mitigated, but if they falsely 
The law of the 12. tables.  accused and slandered the integrity of the law, they should be strangled with the same halters which they ware about their necks, to accuse the law, for the words of the laws of the twelve tables which agree with Charondas law are these; Legum justa imperia sunto, hisque cives modestè & sine recusatione Parento.  
And yet it is necessary upon occasions that laws should be altered, for saith Hypocrates, Tempus est in quo occasio, & occasio in qua tempus, though he applied this to 
Hipocrates in praecep●….  Physic, yet in the self same reason it serveth for the law.  
Cicero thinketh the life and manners of good men often changed, to be the cause of changing of the laws and states of cities; and Plato, whom Cicero calleth Deum 
Cicero de leg. 2.  Philosophorum, said, that the least law made, may not be changed nor abrogated, without doing hurt or harm to the public state of a commonwealth; and therefore in Aegina he was ever accounted accursed, that went about to make new laws, by abrogating the former. For when Lysander went about to alter and change Lycurgus laws among the Lacedæmonians, he was resisted 
Cic. de divin. lib. 1.  by the Senators and the people, though Lysander was the only chief man in Sparta.  
Likewise the whole sum of Aristotle's economical and Political laws, are but instructions teaching the rule and government of a Common wealth, iubendo 
Cic. de leg. lib. 3.  & parendo, how men should know to do good, and avoid to do evil, to govern and to be governed, that the people should be defended from wrong, so is the law of the twelve Tables, Vis in populo abesto, causas populi tencto.  
And therefore positive laws in all countries were and are made from the beginning to maintain civil orders, and to determine of such orders and circumstances as are necessary and requisite for the keeping of the people in obedience of the same.  
Of these and such laws Plato wrote his book de Repub. tending to the administration and government of the people, according to the law.  
The moral law commandeth a just and upright ordering of judgements, contracts, and punishments in a commonwealth.  
Alexander Severus the Emperor, therefore would make no laws without the judgement of 20. of the best learned Civilians, with the advise and consent of 50. of the gravest and wifest councillors that were within his Empire, to examine whether the laws were just & profitable 
Alex. Neapolit. genial. lib. 6 cap. 23.  for the people, before they should be published, but being once published as a law, extreme punishment was appointed for the breach thereof, as is before spoken, without any appeal from the law, without some great extraordinary cause of appeal.  
As among the Hebrews in any city of judah, that if they could not rightly judge, nor discern thoroughly 
joseph. lib. 4. cap. 8.  the cause, according to justice, by the Magistrates of the city, they might appeal to the judges named Sinadrion in jerusalem, from whence no appeal could be had.  
So among the Grecians, they might appeal from the Areopagites in Athens, from the Ephories in Sparta, and all other cities of Greece to the Amphictions at Trozaena, which were appointed general judges for the universal state of Greece, in martial and military causes, and 
The divers orders of appeals among the Heathens.  there to sit and determine twice a year of the whole state of Greece, and further to hear and to judge of some other great causes and capital crimes, from whose sentence no other appeal was to be had; for out of every city in Greece in the Spring and in the Autumn, to the Amphictions at Trozaena they sent Ambassadors, whom the greeks called Pytagorae.  
So among the Romans a lawful appeal might be had from the Consuls to the Senators, from the Senators to the Tribune of the people, and from the people to the Dictator, which continued until the time of the judges called Centum viri; for Sententia Dictatoris, & judicia 
Alex. Neapolit. genial. lib. 3 cap. 16.  centum viralia, were both laws of life and death, from whose judgement and sentences, there were no greater judges to appeal unto: of the like authority were the Decem viri, from whom also there was no appeal during their government.  
So in divine causes we may appeal to mount Zion from Mount Sinai, from the law to the Gospel, from Moses to Christ our perpetual Dictator, from whom we have no place to appeal unto for our eternal salvation.   

In the fifth Regiment is declared the choice of wise Governors to govern the people, and to execute the laws among all Nations, and also the education and obedience of their children to their Parents and Magistrates.  
ALl Nations made their choice of the wisest and chiefest men to rule and govern their country, imitating Moses, who was by the Lord commanded to choose seventy wise grave men to be judges among the Israelites, called Synadrion, which continued from Moses time who first appointed these Magistrates, until Herod's time who last destroyed them, for in every city of judah seven Magistrates were appointed to govern, 
joseph. lib. 4. cap. 8.  and to judge according to the law of Moses, and for their further instructions in the law, they had of the Tribes 
The wise and grave judges in divers countries.  of the Levites two in every city; to instruct and assist the Magistrates in all actions according to the law.  
The Egyptians being next neighbours to the Hebrews, though they mortally hated the Hebrews, yet their government of Dinastia under thirty Governors elected and chosen out of Eliopolis, Memphis, Pellusium, 
Diod. sic. lib. 2. cap. 3.  Thebes, and other chief cities of Egypt, seemed to imitate Moses' law under Aristocratia.  
So Solon appointed in Athens certain wise men called Areopagitas, as judges to determine of life and death, and of other criminal causes.  
Among the old Gauls, the druids sage and wise religious men, had authority both in war and peace to make laws, and to determine of the state of their country.  
The laws of all Nations against disobedient children to their parents are manifest, not only the law of nature among all Nations unwritten, but also the divine law of the Lord written, commands children to be obedient to their parents, as the law sayeth, Whosoever curseth his father 
Exod. 20.  or mother shall die, and his blood be on his own head, for that he curseth his father or mother. 
Laws of all nations against disobedient children.   
If a man hath a son that is stubborn or disobedient, let his parents bring him unto the Elders 
Deut. 21.  of the City, and there accuse him of his faults, saying, my son is a Ryotour, a drunkard, and disobedient unto his parents, the law is, that all the men of that City shall stone him with stones to death.  
This commandment was esteemed among all Nations, even among wicked men, as Esau being a 
Esau.  reprobate, so the Lord said, Esau have I hated, and jacob have I loved, yet Esau hating his brother 
Gen. 27.  jacob in heart, saying that the days of his father's sorrows were at hand, for I will kill my brother, and most like it is that he would have done so had not the Lord (which appeared to Laban the Syrian in a dream by night, for that he followed jacob from Mesopotamia) 
Gen 31.  said to Laban, Take heed to thyself, that thou do or speak to jacob nothing but good: as the Lord kept jacob from Laban, so he kept him from his brother Esau.  
Notwithstanding Esau came to his father, and said, hast thou any blessing for me? see that obedience and fear was in Esau towards his father Isaac, though he was a wicked man, he determined not to kill his brother before his father died, lest Isaac his father should curse him.  
The sons of Samuel the Prophet, joel, and Abiath, which were made judges in Bersabe by rheyr father Samuel, being old, they turned from their father's ways, took rewards, and perverted the right, the people complained to Samuel that his sons followed 
The corruption of judges.  not his steps, and therefore they would have a King to govern them, as other nations had. See the end of judges in Israel, by the wicked judges joel and Abiath, two wicked sons of a good and godly father, and the cause of the overthrow of the judges in Israel.  
The two sons of Eli, their offences were such, that their father being an old man, was rebuked of the 
Ophnes' and Phinees.  Lord for suffering their unthriftiness and wickedness, which was the cause that the Priesthood was taken from the house of Eli for ever, so that the government of judges in judah, and also of the Priesthood, were taken away by the corruption and disobedience of wicked and ungodly children. 
Good parents have ill children.   
Observe likewise the end of kings and kingdoms by wicked kings, by Ahaz who offered his sons in fire to Moloch, by joachim and his son, wicked fathers, 
1. Reg. 16.  which brought up wicked sons.  
The kings which were 21. in number, continued five hundred and odd years. 
1. Reg. 24.   
Who would have judged that three such good Kings of judah, should have three such wicked children?  
As David had Absalon, who sought most treacherously to dispossess his father of his kingdom.  
As Ezechias had Manasses, who offered his son in fire to Moloch, and filled jerusalem with blood.  
Or as josias had joachim, whose wickedness together with Zedechiah, was so disobedient to the Lord and his Prophets that he lost the kingdom of judah.  
Who would have judged that Solomon the only wise king of the world, having 700. Queens, and 300. concubines, and having but one son which is read of, and that so wicked, that through his wicked and cruel dealing to his people, the Lord took 10. of the 12. Tribes of Israel away from Salomon's son, & gave them to jeroboam, Salomon's servant.  
It was a commandment given from Moses to the people, that they should not forget the laws of the Lord but teach them to their sons, and their sons sons, and therefore the laws were commanded to be set as frontlets between their eyes, to be written upon the 
The care of the Hebrues to keep Moses law.  posts of their houses, upon their gates, and to bind them for a sign upon their hands, that their children should not forget, but be instructed by the sight thereof in the 
Deut. 6.  laws of the Lord.  
For the old pharisees were wont to wear Philacteria, which were scrolls of parchment about their heads and arms, having the ten commandments written on them, & therefore Christ pronounced so many woes against the Scribes and pharisees for their hypocrisy.  
Hence grew the beginning of setting up of pictures in porches, the Images of Philosophers in Schools and Universities, and the Images of the gods in the Temples and secret closerts of Princes, as Alex. Severus had the Image of Christ, Abraham, Orpheus, and Appollonius in his closet worshipped as gods, so the Heathens 
Godese. lib. 2. cap. 6.  and Pagans had the Images of their country gods set up at their gates, galleries, and closerts.  
Among the old Romans in ancient times they were buried in their gardens, and in their houses, and therefore they had their household godeds to do sacrifice unto them, and to use funeral ceremonies 
Alex. Neapolit. lib. 6. cap. 14  unto these Idols, for it was not lawful by the law of the 12. tables to bury any within the city, for the law was Ne in urbem sepelito; and it was also Plato's law, that the 
Plato's law.  dead should be buried in the fields or some barren ground, out of the cities, lest the dead bodies should infect the quick. These laws were called Leges funerales.  
But the Lord spoke to joshuah, Let not the book of this law depart out of thy mouth, see that thou do and observe all the laws which Moses commanded thee, so joshuah did, & made a covenant with the people at his death, set ordinances and laws before them in Sychem, and took a great stone, and pitched it under an 
Marks of monuments and covenants by joshua, jacob, and Samuel.  oak that stood in the Sanctuary, and said, behold this stone shallbe a witness unto us, and a memorial of the covenant between us.  
So jacob set up a stone, and said to his brethren, gather stones and make a heap, which he called Gilead, 
Gent. 31.  and said to Laban, this heap of stones be a witness between thee and me.  
It was a custom among the old Hebrews, as marks of witness, and memorial of things past, to put up stones, as Samuel did in his victory against the Philistines, pitched up a stone, and named it the stone of help.  
So careful were the kings of Persia, that they made choice of four principal men in all knowledge to instruct the king's children after fourteen years of age, and therefore the Persian laws for education of their youth, were not only commended of many, but of many imitated, they should learn three principal lessons, to take heed of lies, and only to speak the truth; secondly to deal justly, and wrong no man; and thirdly 
The care of the Kings of Persia to bring up their children.  to know what was wrong and what was justice.  
The children in Persia were brought up with such reverence to their parents, that it was not lawful for them in the presence of their parents, either to sit, to spit, or to blow their noses: their children might not so much as taste wine, though it were upon their feast day, which among the Persians, is the most solemn feast: also the children might not come to their parent's sight before they were seven years old, there is nothing so requisite in parents as the education of children.  
And therefore Charondas made a law, that the citizens which were governed by his laws, should bring 
Charondas law sxr education of children.  up their children in schools, to be taught to know good from evil, and to be accustomed with virtuous education, that thereby they might stand in stead to their country, with wisdom, judgement, and counsel. The like law is set down by Plato, who saith, Si Rempub. verè institues, virrtus cum civibus comunicanda est. For as every 
Plato in Alcibiad.  city hath her Physicians, to provide for health, and to care for the body, So I think it rather better said Chaerondas, to have schoolmasters and teachers to bring up youth in virtue and knowledge, and to be taught in the laws of God & man to serve their country.  
divers Nations, as the carthaginians, Arcadians, Baeotians, and Mazacens, sent for Charondas laws to govern their country, and as the Romans sent to Greece 
Alex. Neapol. lib. 6. cap. 25.  for Hermadorus to interpret the 12. Tables, so the Mazacens sent for one to Thuria to interpret Charondas laws.  
So the jews after their return from Babylon, appointed 
Nehemiae. cap. 8. & 10.  Esdras to read & interpret the law of Moses unto them, before whom they swore that they would turn away their strange women the Ammonites and Moabites, and that they would keep the laws of the Lord.  
The Lacedæmonians would make their hinds and husbandmen drunken, having rods in their hands, to whip and beat them for their drunkenness, and would 
Plato & Anacharsis order for the youth in Greece.  bring them out before their children & other youths of Sparta, which was both Plato and Anacharsis order to the Grecians, because their children might see the faults and beastliness of the servants, to terrify the children, that thereby they might loathe vice, and love virtue, and learn to be obedient to their parents, for the greatest care the Lacedæmonians had, was to bring up their children in music and military discipline, esteeming the education of their childs in any thing else indifferent.  
Nabuchodonozer king of Babylon, caused four of the king's stock Zedechiah, Daniel, and his fellows, to be 
joseph. lib. 10. cap. 11.  brought up in the Chaldaean discipline, that they might serve the king in his chamber and at his table.  
In ancient time the old Romans were not only studious and careful to bring up their children to observe 
The Romans care for their children.  the laws of their gods at Rome, but also used yearly to make choice often of the best men's children in Rome, and to send them to Etruria, a religious nation, there to be taught in the Etrurian discipline, concerning religion to their gods, and to learn duty and service to their country, being in the Latin tongue instructed first, then 
Cic. de divin. 1.  in the Greek tongue, and after to learn wise and pithy sentences, as Paradoxes and Aphorisms.  
Charondas judged those parents not fit to be of counsel, nor worthy to be Magistrates to rule in their country, 
Charondas law.  that having many children by the first wife, would marry a second, for he supposed that they would never be careful over their country, that would not be careful over their children.  
And therefore the laws of divers of the Gentiles were not to be allowed in selling their children to strange Nations, as the Phrygians and others did for to relieve their parents for necessity sake, and yet far better than to burn, kill, and sacrifice their children to Images and Idols, as Ahaz, Manasses, and others did.  
Bocchoris made a law against idleness, for all idle men in Egypt were compelled to write their names and to give account how they lived. This law was brought 
Bocchoris laws.  by Solon from Egypt unto Athens, where they gave the like account in Athens as they did in Egypt before the Areopagites; for we read that the fig tree because it was barren and bare no fruit was spoiled of his leaves, and therefore the well exercised man is compared to the Bee that gathereth honey of every weed, and the evil slothful man to the Spider, which gathereth poison of every flower.  
Bocchoris made an other law against those that clipped any coin, diminished the weight, changed the form, or altered the letters about the coin, that both their hands should be cut off, for Bocchoris law was, that those members should be punished that committed the offence.  
So careful were the Hebrew women for their children, that their fathers should not name them, but the mothers should give them such names, as should signify 
The care of the Hebrew women in naming and in nursing their children.  some goodness or holiness to come, as a memorial to the parents to think upon their children, besides giving them their names, their natural mothers should be Nurses to their children, as Sarah was a Nurse to Isaac her son, Zephorah a Nurse to her son Moses, & the blessed Virgin Mary a Nurse to her son Christ jesus our Saviour, so the two wives of jacob, Leah, and Rachel, gave names to all their children, the twelve patriarchs, the sons of jacob.  
So jacob corrected his children, kept them under, and blessed them at his death, so job prayed for his children, 
jacob.  and offered for his children unto the Lord every 
job.  day a burnt offering, and so was David for his son Solomon so careful, that he committed him to the Prophet 
David.  Nathan to be brought up in wisdom, and in the law of the Lord, this care had the Hebrews to bring up their children in the law and fear of the Lord.  
The very Heathens, even Philip king of Macedonia, was glad to have his son Alexander borne in Aristotle's 
Philip.  days, because he might be brought up in his house with him, and instructed with so great a Philosopher.  
Agamemnon was in his youth brought up with wise Nestor, of whom Agamemnon was wont to say, that if he 
Agamemnon.  had but ten such wise Consuls as Nestor was, he doubted not, but soon to subdue Troy.  
And so was Antigonus brought up with Zeno, chief of the Stoik Philosophers, where he could hear & see 
Antigonus.  nothing, but what he saw and heard from his master Zeno.  
There be many parents in the world that weigh not how they live themselves, neither esteem how to bring up their children, like the Troglodytes, whose children were named after the names of the beasts of 
Troglodytes called Antinomis.  their country, as horse, ram, ox, sheep, lamb, and such, alleging that the beasts were their best parents, in feeding, in clothing, and in all other necessary helps, and therefore they would rather be named after these beasts that maintained them in life and living, then after their parents, who gave them but bare birth, against the law of nature, and therefore they and such are to be called Antinomis.  
I doubt too many of these in many places may be called Antinomi, which degenerate from their parents both in name and in nature, yea from all laws, rather to be beasts, then to have the name of beasts, like people 
The careless nature of the Troglodytes & Atlantes for their children  in Africa called Atlantes, whose children have no names at all, but as the Troglodytes were named after their beasts, and therefore well called Antinomis, so these people leave their children like themselves without names, not like beasts, but beasts indeed, and therefore well and truly to be called Anomis; for many have the names of beasts, that be neither beasts, nor like beasts; for as the 
Atlantes called Anomi.  Troglodytes that before their parents prefer beasts against the law of nature, are called Antinomi, so these Atlantes in Africa, worse than beasts, are called Anomi, which is without any name. It is much therefore in parents to show good examples before their children, for what children see in the parents, or hear from their parents, that lightly will they imitate, for the tree is bended when it is tender, the horse is broken when he is a colt, and the dog taught when he is a whelp, so children must be instructed and brought up when they are young, for that seed which is sowed in youth, appeareth in age, for Virtue must have a time to grow to ripeness.  
Therefore Marc: Cato the Censor, made means to remove Manlius from the Senate house, because he wanton embraced and kissed his wife before his daughter, 
Manlius' removed from the Senate house.  saying, that his wife durst neither embrace nor kiss him before his children, but for very fear when it lightened and thundered.  
Hieron King of Cicilia, sharply punished Epicarmus the Poet, for that he made and read certain light verses 
Epicarmus punished.  before his daughter.  
So was Ovid for the like offence banished from Rome, and so was Archiloccus from Sparta, for saying it was better for a soldier to lose his shield then to lose his life.  
The children of Bethel had they been well brought up, they would not have mocked & flouted Elizeus the Prophet, they might as well have said Ozanna in excelsis, with the children of jerusalem, as to say, Ascend calf; up bald fellow. But true it is as Isocrates faith, that rude and barbarous men, not brought up in Virtue from their youths, should never or seldom prove just or honest.  
And so it is written that Equus indomitus evadet durus, 
Eccle. 30.  & filius remissus evadet praeceps.  
And therefore both the romans and the Grecians were careful to have grave, wise, virtuous, and learned men to bring up their children in the fear of God.  
Among the Lacedæmonians, Lycurgus law was, 
Lycurgus appointed school masters in Spart●…, called Paedonomi.  that expert and judicial men should be found out, which were named Paedonomi, to instruct and teach the youth of Laced●…mon, for in three things especially the Grecians brought their children up, in Learning, in Painting, and in Music, and especially great men's children, in dancing and in singing, as Epaminondas and Cimon, and for that Themistocles & Alcibiades found great fault for that great Captains should become dancers, they were therefore reprehended, and answered that Epaminondas and Cimon were as great Captains as they.  
The Egyptians were wont to bring up their children in Arithmetic and Geometry, and the King's children in Magic.  
People of Crete brought their children up in three things, first to learn the laws of their country; secondly to learn Hymns and Psalms to praise their gods; and thirdly to learn to sing the praise and fame of their great Captains.  
Among the Indians their wise men called Brachmanes, made a Law that their Children should be 
The law of the Br●…chmanes for their children in India.  brought after two months old before the Magistrates, and there to judge by the sight of the children, that if they were fit for wars, they should be brought up in military discipline, if otherwise, they should be appointed to Mechanical occupations.  
The Aethiopian Philosophers made a law that all Magistrates and Parents should examine their children and the youths of their Countries, what labour and exercise they had done every day before they should take meat, and if it were found that they had not exercised either Mechanical or Military exercise, they should go away undined for that day.  
Among the Grecians all the Orators and Poets came from all parts of Greece, sometimes to Theseus grave, sometimes to Helicon, and there the Poets to contend in verses and the Orators in Oratory, with divers kinds of crowns and garlands, which exercise was used to draw 
Orators and Poets contended in Greece  and entice the youths of Greece to virtue and learning, and as the Roman youths had a garment like the Dictator's garment, called Toga praetexta, in honour of arms to exercise military discipline in Martius field, so the Grecians had for those youths that excelled in learning, the garment called Palladium.   

The sixth Regiment entreateth of murder and revenge of blood amongst all Nations, against the which the Gentiles had divers lawemakers which made laws to punish the same.  
AS the Gentiles in all Countries had their laws made to rule and govern them, as among the Egyptians by Bocchoris, among the Persians and Baetrians 
The names of law makers & magistrates in divers countries.  by Zoroaster, among the carthaginians by Charondas, among the Magnesians and Sicilians by Plato, among the Athenians by Solon, and among the Lacedæmonians by Lycurgus, so had they certain Magistrates to execute the same law after them, as the thirty Senators in Egypt, the Areopagites in Athens, the Ephori in Sparta, and so of the rest.  
This is the law of nature, written first in tables of flesh, and after in tables of stone. Cain the firstman born; and the first murderer, he slew his brother Abel, and had 
Gene. 4.  sentence of the Lord with a perpetual mark of torture, that no man should kill Cain, but to live as a vagabond and a rogue, cursed upon the earth; the witness that accused him was his brother Abel's blood, so the Lord spoke, Vox sanguinis fratris tui edit clamorem ad caelum, 
Blood the first witness against murder.  blood therefore was the first witness on earth against murder, and called in scripture the judge of blood.  
Cain for disobedience to his father, and murdering of his brother, became a cursed vagabound upon the earth, and all his wicked posterity were drowned in the deluge.  
So scoffing Cham was cursed of his father Noah, and in him all his posterity likewise accursed, for the Canaanites which were of the stock of Cham, were slain 
Chamwas accursed.  by the Israelites, and the Gibionites which came from the Canaanites, were made slaves to the Israelites, and so the Egyptians and Aethiopians the offspring of Cham, were taken captive by the Assyrians, so that Cham was cursed in himself, and cursed in his posterity, for the scorning of the nakedness of his father; so the parents 
Deut. 1●….  of the Idolaters and blasphemers, brought the first stone to press their own sons.  
The second murderer in Scripture was Lamech, which killed Cain, against whom the Lord made a 
The second murderer in scripture.  law, that whosoever should slay Cain should be punished seven fold, for so Lamech confessed himself, that Cain should be avenged sevenfolde, but Lamech 
Gene. 27.  seventy times seven fold, there shall want no witnesses against murderers, and oppressers of Orphans, and widows.  
The witness against the filthy lust of the Sodomites, was the very cry of Sodom before the Lord, for so is the law, that the justice of blood shall slay the murderer.  
Jacob's children consented all saving Reuben and judah, to kill joseph their younger brother which made 
joseph threatened to be killed.  Reuben speak to his brethren in Egypt, that the blood of joseph was the cause that they were thus imprisoned and charged with theft and robberies.  
There are four witnesses which the Lord stirreth up against murderers, oppressors of Orphans, Infants and Widows; first the Lord himself is a witness, 
Four witnesses against murderers.  the second the witness of blood, the third the witness of stones in the streets, and the fourth, the witness of fowls in the air.  
The like murder was in Esau's heart against jacob his brother, for Esau said that the days of his father's sorrows 
jacob fled from Esau.  were at hand, for I will slay my brother jacob, but jacob fled to Aran to his uncle Laban, by his mother's counsel Rebecca, for fear of his brother.  
Naboth was stoned to death by false and wicked witness, for his Vineyard, of Achab, by his wife jezabels' counsel.  
The like murder was in Saul's heart against David, practising by all means possible to kill David, 
The envy of Saul towards David.  first by himself, then by his son jonathan, by his daughter Michol, David's wife, and by his servants, for there is three kinds of murder, the first in the 
Three kinds of murder.  heart against the Lord, as in cain's heart against Abel, in Esau's heart against jacob, and in Saul's heart against David; the second by the tongue, either by false witness, as jezabel with false witness against Naboth for his Vineyard; or else by slander, as the two Elders in Babylon slandered Susanna; the third performed by the hand, of the which there are two many examples, but all murders by the hand and by the tongue proceed from the heart: the envy of Cain in his heart towards his brother Abel, was the cause that he slew his brother. The murder of Naboth was the covetousness of Achab in his heart, to have his vineyard. 
3. Reg 21.   
The murdering of Vriah came from David's heart by lust to Berseba, Vriahs' wife.  
There be other kind of murderers, that rise early in the morning to kill in the day and rob in the night. So job saith, Manè surgit homicida, interficit egenum & Pauperem. 
job. 20.   
Again there be other kind of murderers, as the Prophet saith, Qui viduam & Aduenam interficiunt. 
Psal. 93.   
So may it be said of ambition in the heart, for by ambition Herod caused all the children in Bethelem and about 
Math. 2.  Bethelem to be slain, seeking to destroy him which could not be destroyed, which was Christ.  
Against such kings & tyrants, the more wicked cruelty they use, the more just punishment they shall receive, 
Sap. 6.  judicium enim durissimum iis qui presunt, fiet, and the more wrong and injury they do to honest and just men, the greater torments they shall suffer, Fortioribus fortior instat cruciatio.  
By ambition in the heart Abimelech slew three score 
2. Reg. 11.  and eight of gedeon's sons his brethren.  
And so by the self-same ambition Thalia caused all that were of the king's blood to be put to death, so is he that envieth, hateth, & wisheth ill to his brother, a man-slaughterer.  
The punishment of murder in Cain and in Lamech, 
Punishment upon Cain and others by the law of nature.  was given by the law of nature of the Lord before the written law was given to Moses, as Thamar the daughter in law of judah for whoredom, and as murder and whoredom were punished first by the law of nature before the law written, so all other offences contained in the Decalogue, were by the same law punished, long before the law was written and given to Moses in mount Tabor.  
The murdering of the Prophets, of the Apostles, and of the martyrs of God, even from the blood of righteous Abel unto the blood of Zacharias the Priest, cry and call for justice and judgement, saying: How long Lord will it be before vengeance be taken upon wicked murderers and tyrants?  
Of these the Prophet saith, Dederunt cadavera seru●…rum tuorum in cibum anibus caeli, & carnes piorum bestijs terrae.  
But when the Lord is ready to be revenged upon these cruel murderers, and ambitious murmurers, who can quench the fire in the stubble when it beginneth to 
Esd. li. 4. ca 16.  burn? who can turn again the arrow shot of a strong archer? or drive away a hungry Lion in the wood? who can resist the Lord in his purpose and decree?  
Murderers have their marks, as Cain had such a mark, that he could not die, though he wished to die.  
Esau had such a mark, that though he sought with tears to repent, yet he could not repent. 
Murderers have their marks.   
Pharaoh had such a mark that he could not confess the Lord to be God, though he sought Moses to pray for him, but no doubt marks of murder, for Cain killed his brother Abel, Esau sought, and said he would kill his brother jacob, and Pharaoh in his heart threatened death to Moses and Aaron, and to all the Hebrews.  
These signs and marks which these reprobates had, were not outward marks seen, but inward, burned with hot Irons in their consciences, but the Hebrews in the land of Gosen, were marked with the letter Tau in their foreheads, as signs to be saved from the plagues in Egypt, they that lamented and wept for jerusalem, were marked in their foreheads with the letter Tau of the Angel: so all Christians are saved by this letter Tau, made like a cross, which we must bear in our hearts, and not in our foreheads.  
The punishment of Parricides among the old Romans was such, that the murderer should be put in a sack alive, bound hand and foot, together with an ape, a cock, and a viper, which should so bite and torment him, until he were almost dead, and then to be 
How Parricides were punished in Rome.  thrown into Tiber, with his three companions with him; so was Marc. Malleolus for killing of his mother, judged so to die by the Senators.  
The second Parricide in Rome was Histius, after the second Roman wars with the Africans, with the like judgement given as before: this kind of punishment for 
Alex. Neapol. Genial. lib. 3. cap. 5.  Parricides continued a long time among the romans; for in former time while yet the romans were poor, not acquainted with money, long before they knew Africa or Asia, their punishment for murder was but a ram, which the Romans slew and sacrificed to their gods.  
The Grecians like the Romans in ancient time, punished a murderer with a certain set number of cattle; yet in other countries they punished murder most severely and cruelly.  
As in Egypt they would thrust long needles made sharp of steel, under the nails of their hands & of their 
Bocchoris laws in Egypt for murder.  toes, and after cut the flesh of the murderer in small pieces, and throw it by gobbets into the fire, & burn it in his sight while yet he had life in him. 
Diod. sic. lib. 2.   
A law was made among the said Egyptians, that if any man had killed his son, the father should be locked together with the son slain by him in one chamber, without meat or drink for three days, beholding still before his face the dead body of his son, by himself slain, (with a watch that none should come to him) thinking that by looking thereon, there could be no greater torture or punishment to the father, then to see his son so slain by himself which was his father.  
Among the Persians a law was made, that he that killed his father was thought that he never had a father, for they thought it against the law of nature, a thing unnatural, yea and unpossible that the son should kill his father, and therefore he should be ever after called a bastard (a greater reproach among the Persians could not be) and therefore Romulus in Rome, and Solon in Athens, being demanded why they made no laws 
No law made against Parricides, neither by Romulus nor Solon.  against Parricides, answered that they thought none so wicked or so cruel as to think on such wickedness, and therefore they thought it fit, that no law should be mentioned for so wicked a fact, though by draco's law, Solon's predecessor, the least fault in Athens was punished with death, and therefore called in jest, Lex Draconis.  
In Lusitania a Parricide should be stoned to death, not within their country, lest the murderers blood should defile their country, but they should be banished to the next confines, and there to die.  
David was forbidden to build the Temple in jerusalem, for that he was a man of blood, so the Lord said, Thou art a man of blood, and therefore thy son Solomon shall build me a Temple.  
In the city Elephantina in Aethiopia, a murderer should be forced by the law to eat the herb called Ophiusa, which being eaten, the murderer should be so tormented with such terrible visions and dreams, that he could never take rest or sleep before he had killed himself.  
The Macedonians in like sort stoned them not only to death that committed any murder or treason against their Prince and their country, but also such as were consenting thereunto; and therefore Plato in Athens made 
Platoeslaw for the man that killed himself.  a law that the hand that slew himself should not be buried with the body, but should either be thrown away to be eaten of dogs, or else to be nailed in some public place, to be eaten of fowls of the air, as actor of the murder.  
In many places murder was less esteemed of men, then of birds or of beasts, as in Egypt to kill an Egyptian cat, was more dangerous then to kill a Roman captain. The history is written in Diod. sic. at large.  
So to kill the bird called Ibis in Egypt, there was by the law capital punishment for it. In Thessalia none might kill a stoic; neither in Athens by the law of Solon, none might sacrifice an ox.  
Cai. Caligula after he had murdered so many, much complained because he could not murder more, & oftentimes 
Caligula.  wished that all Rome had but one neck, that he 
Oros. li. 7. ca 5  might with one stroke cut it off. There was found in this emperors study, after he was murdered, like a sword and a dagger, the one written on and named Gladius, the other Pugio, in the which were written the most part of the names of the chief Senators, appointed by Caligula to be slain, and in the same study was found a chest full of cups, filled up with divers kinds of poisons, which likewise he appointed to poison the most part of the Roman knights, as well of the Senate as of the City, which poisons being thrown into the seas by Claudius the Emperor his successor, so infected the seas, that it killed an infinite number of fish, which fish being dead, the seas cast off to the next shores: so by the death of one murderer, most part of the Senators and Knights of Rome escaped from murder and poison.  
In the time that Clau. Marcellus was Consul in Rome, there were found 370. old ancient women, supposed matrons, accused and condemned for poisoning 
Oros. lib. 3. cap. 10.  so many in Rome, that it was thought by the citizens and Senators of Rome, that it was a common plague either by corruption of the air, or otherwise, that so destroyed the people, such rewards have tyrants.  
For he that killed Saul in Mount Gilboa, & brought his crown to David, supposing to have some great reward, had the reward of a murderer, commanded by David to be slain. 
divers horrible murderers punished.   
The like reward had Rechab & Banah, which brought isbosheth's head to David, their reward was, to have their heads and their hands cut off, and to be hanged up over the pool in Haebron: murder never wants his due deserts, nor just rewards.  
Charondas law was, that he that pulled a man's eye out, should lose an other of his own for it, but if a man had but one eye, and that were plucked out, Charondas 
Charondas law.  thought the law were satisfied, if one eye of the offender were lost for it, yet the one eyed man by losing of his eye, was deprived of all his sight, and therefore sought by the law to have the offender as blind as he, for though he lost but one eye, yet lost he all his sight, and thereby would have the penalty of the law for his sight, and not for the eye, and claimed therefore justice of the law against the offender.  
But the law of Moses is otherwise, that if a man strike his servant in the eye, that his eye perish, he shall let his servant go free, for that he lost his eye, also if a man smite out his servants tooth, the law is that he shall likewise 
Exod. 21.  let his servant go free.  
Yet in matters of death, Moses law is, eye for eye, member for member, life for life, blood for blood, so is 
The law of the 12. Tables like Moses law.  the law of the twelve Tables, Siquis membrum rupit in eum Talio esto.  
So Samuel spoke to king Agag the Amalekite, as thy sword made many women without children, so without children shallbe thy mother, and cut him in pieces, according to Talions law.  
Was not Andronicus stripped out of his purple clothing by King Antiochus commandment for his 
Andronicus killed.  murder, and caused to be killed in the same very place where he caused the high priest Onias to be slain? the lords just judgement ever revengeth innocent blood.  
Zimri through ambition, which is the root of all 
Zimri. 3. Reg. 15.  mischief, conspired against his master Elam, and killed him as he was drinking in Samaria. How long reigned he? seven days after he was besieged in his own palace, where he was forced to burn himself and his house.  
Zellum through ambition conspired against his master Zachariah, flew him, and reigned in his stead but a 
Zellum. 4. Reg. 15.  month in Samaria.  
If men look to the end of kings, governors, and generals, 
Curtis. 9  more are found betrayed & slain by friends & servants in their chambers, them by the enemies in the field.  
For these be called Cubiculares consiliarij, à quibus b●…nus & cautus imperator venditur. 
Vopisc. in Aurel.   
Thus is murder ever committed, either by covetousness, pride, malice, envy, or ambition, which is chief, the very ringleader of murder and treason.  
Was not Saul ambitious when Samuel told him 
Saul.  that the Lord had reicted him for his disobedience, to say to Samuel, yet honour me before the people.  
The Idol Apollo in Delphos could say no more to Augustus Caesar, when he came to know what should become of the Empire of Rome, but that an Hebrew child was borne that commanded us to silence, yet as Saul spoke to Samuel, so the Idollspake to Augustus, yet depart thou with reverence from our altar before the people.  
These wicked men's lives are compared in the book of Wisdom, to a shadow, or to a post riding in haste on the way, or to a ship in the sea, whose path cannot be seen, or to a fowl flying in the air, whose steps cannot be found, whose wicked hope is compared to an arrow that is shot, and falleth quickly to the ground.  
Was not Absalon ambitious to say, I wish that there were some by the king appointed to hear the just complaint 
Absalon.  of the people. Thus by ambitious means he practised secret treachery against the king his father for the kingdom.   

In the seventh Regiment is manifested the great zeal of good men, where whoredom is punished in many countries, and lest unpunished in other countries, with the praise and commendation of chastity.  
AS you read before in the first & fourth regiments, how the Egyptians, the Lacedæmonians, the Locreans & the Geteses, affirmed to have their laws from Oracles and Divine powers.  
So Numa Pomp. made the old romans 
Plut. in Numa  believe, that all the laws and Religion which he gave to thepeople, were delivered 
The Gentiles confirm their laws by authority of Oracles from their gods.  unto him by the Nymph Egeria, yea even the very barbarous Scythians, brag that they have their laws from their god Zamolxis.  
And as the Turks at this day confess, that they have their laws from Mahomet, so many other lawmakers in divers countries, made their people believe, that they consulted with some divine powers, and were instructed to make their laws.  
Such therefore is the strength and authority of the law, that Paul calleth the law the minister unto death, and yet a school master to know Christ. Plato called laws the sinews of a commonwealth. Demosthenes a divine gift. Cicero the bands of cities. Plutarch the very life of a commonwealth. The laws are as keys to open unto us the way unto obedience, and to know sin; for if the law had not commanded me, Thou shalt not defile thy neighbour's wife, I had not known adultery to be a sin.  
There is no offence so grievously punished by God's law, neither by man's law, as adultery was even from the creation, in so much that all men defiled themselves with that sin, all flesh corrupted his way. Hence grew the Lords anger so great, that he punished the whole world with an universal Deluge, saving eight persons: after the Deluge, for the self 
The five cities called Pentapolis destroyed.  same sin, the Lord destroyed the five Cities of Palestine with fire and brimstone, the Lord would not have so filthy a sin to reign among his people.  
How was Israel plagued for their adultery with the Moabites, with whom the Lord commanded that 
The Israelites plagued for their sin with the Moabites.  they should not join in marriage, and therefore the Lord commanded Moses to hang their Princes up against the Sun for their filthy lust with the Moabites, and the women that had lain with men, were 
Nomb. 13.  commanded by Moses to be slain, and the Virgins to be reserved in the wars against the Madianites, and Moses was angry with the Captains for that they had not slain the Madianite women.  
And therefore Phineas the son of Eleazar, for his zeal against adultery, slew Coshi the Madianite harlot, and Zimri the Israelite, thrust them through both their bellies in the act, for the which the Lord was so pleased, that the plague ceased in the camp, and the Priesthood was given for ever to Phineas & his stock, for the Lord would not have a whore to live in Israel.  
The zeal of jehu was such, that he caused seventy sons of Achab to be slain, and caused jezabal his 
4. Reg. 10.  wife to be cast headlong down out of a window to be eaten of dogs, he slew 42. of Achab's brethren, and destroyed all the Priests of Baal, and left not one of Achab's house alive. The zeal of jehu so pleased the Lord, that his children reigned four generations after him.  
The zeal and faith of Abraham was such, that he was ready to offer & sacrifice his only son Isaac to obey 
The commendation and reward of godly zeal.  the Lords commandement.  
The zeal and love of joseph in Egypt was such, that he preferred the laws and love of the Lord before the love of his mistress, Putiphars' wife.  
Such also was the love and zeal of Moses to Israel, that he requested to be put out of the book of life, before Israel should be destroyed of the Lord in his anger.  
Solomon was so zealous in the laws of the Lord, that he sought nothing but wisdom to rule his people, and to know his laws.  
So job loved the Lord and his laws, that for all the loss of his goods and children, and for divers plagues and punishments of body, yet he still stood constant in the laws of the Lord.  
Adulterers are cried out upon in the scripture, and often mentioned in the old and new Testament, compared by the Prophet to stoned horses, neighing upon other men's wives. Women so corrupted Solomon, that he forsook the Lord, and worshipped strange gods, and lost thereby ten of the twelve Tribes of Israel.  
David his father was so punished for his offences with one woman against the Lord, that he well-nigh lost his kingdom by it.  
If David, if Moses and Paul were buffeted by Satan, who can think himself free from Satan? we must therefore watch if we will not be deceived, we must fight if we think to have victory, not against flesh and blood only, but against armies of spirits, infernal powers, against spiritual enemies, and against Satan the prince and ruler of darkness. For many are the stratagems of Satan, with whom we must wrestle as jacob did with 
Ephes. cap. 6.  the Angel, with such weapons as is taught in Paul, or as David did with Goliath, or as job did with Satan himself.  
The evil counsel of Achitophel to Absalon, to lie 
Example of adultery in divers countries punished.  with his father's concubines, brought both Absalon and Achitophel to hanging.  
Pharaoh for lusting on Sarah Abraham's wife, both he and all his house were scourged and plagued with Angels 
Gen. 1●….  and visions.  
The Beniamites for their abominable abuse of the 
judic. 19  Levites wife, was the cause that three score & five thousand died in Israel.  
Sychem & all the Sychemites for the ravishment of Dina, Jacob's daughter, were slain, & the town overthrown 
Gen. 34.  by Simeon and Levi, Jacob's sons.  
The laws of all countries and nations appointed such due severe punishments for adultery, as in Rome Lex julia was as sharply executed against adulterers, as against traitors, and still renewed by many of the Emperors (after julius Caesar, who made this law) as Tiberius, Severus, and others, who with great severity punished adultery.  
Laws were made in many Countries to suppress adultery, for concupiscence and evil affections were 
Laws in divers countries against adultery.  condemned by the laws among the Gentiles, to be the root of all mischief; for evil thoughts breed delectation, delectation breedeth consent, consent action, action custom, and custom necessity, for custom is as another nature.  
Adultery was punished in Egypt by the law of Bocchoris, in this sort; the man should be beaten with rods to a thousand stripes, and the woman's nose should be 
Bocchoris law against adultery.  cut off to deform her face, as a perpetual mark of her adultery: but if she were a free woman, the man should have his privy members cut off, for that member which offended the law, should be punished by the law, which law sometime was executed among the romans, for so was Carbo gelded by Bibienus the Consul for his adultery; the Romans had rather make laws, then keep the laws which they made.  
Therefore Charondas made a law to keep the good from the bad, for to fly from vice is virtue; that by taking away the cause the effect might also be removed; for virtue is soon corrupted with vice, and a little leaven 
Charondas law against adultery.  infecteth the whole dough; and therefore an action might be had by the law of Charondas, not only against honest women that used the company of lewd men, but also against men that should be often found in the society of wicked men; for Charondas said, good men become better by obedience of the law, and become wicked, by wicked company which obey no laws; for that law said Charondas is ever best, by the which men become more honest than rich. Par est eos 
Arist. 5. polit:  esse meliores qui ex melioribus.  
Lysander being demanded what manner of government 
Demosthenes adversus Leptin.  he best liked, said; where good men are rewarded for their well-doing, and evil men punished for their wickedness: as Plato said, Omnis Respub: paena & Praemio continetur. 
Plato de leg.  So Demosthenes ever thought that law best, which provided for good men advancement, and for evil men punishment.  
To the like effect Zaleucus made a law that no honest or modest woman should go in the street but with one maid with her; and if she had two, the law was, 
Zaleucus laws against adultery.  she should be noted for a drunkard: Neither might known honest women go out of the Town in the night time, unless they would be noted to go in the company of adulterers.  
Neither might any modest woman or sober matron be attired with brave apparel, embroidered or wrought with gold, silver, bugles, and such, unless she would be noted by the law of Zaleucus, that she went abroad to play the strumpet, for among the Locreans an adulterous nation, people much given to lust and lechery, Zaleucus made a law, that by their comely and modest apparel they should be known from harlots, and light women, which used to wear light, garrish, and all kind of glistering garments to be looked at.  
Aurelianus the Emperor punished a soldier found in the camp in adultery in this sort, to tie both his legs to two tops of trees, bended to the earth, and so his 
Fla. vobise. in Aureliano.  body by the swinge of the trees to cleave in the midst through, that the one half hanged on the one tree, and the other half upon the other tree. 
Punishment of adultery by Aurelianus and Macrinus both Emperors of Rome.   
The like or rather more horrible punishment used Macrinus the Emperor against two soldiers in the camp that deflowered a maid in their lodging, he caused two oxen to be opened, and sowed alive one of the soldiers in the one ox, and the other soldier in the other ox, and left their heads out of the oxen, that thereby they might speak one to an other as long as they 
Capitolin. in vita Macrini.  lived.  
Was not Abraham called from the Chaldeans; because they were wicked Idolaters? Did not jacob long in Mesopotamia for the land of Canaan? Did not David wish to be in judah from among the Amalekites, wicked Infidels? Were not the captive Israelites most desirous 
Time hath ever been appointed for godly men to effect their purpose.  from Babylon to come to jerusalem? yet not before the time that God had appointed and determined; for Elizeus could not prophesy before Elias threw his mantle upon him, neither could David appeal the fury of Saul before he played on his harp; neither could Aaron become a high Priest before his rod blossomed in the Ark.  
The very Heathens forsook the company & country of wicked people, as Hermadorus forsook his country Ephesus for the iniquity of the people. Anacharsis left Scythia his barbarous country, and came to Greece to learn wisdom and Philosophy in Athens. Plato left Athens, and went from Greece to Egypt to be taught in the religion, ceremonies, and laws of the Egyptians. Paul left Tharsis to go to jerusalem to learn the laws of the jews at Gamaliel. Queen Saba came from Aethiope to hear Salomon's wisdom in jerusalem.  
It was lawful by the law of Solon in Athens, to 
The law Paratilmus against adultery.  kill an adulterer being taken in the act, as among the old Romans, the husband might kill his wife, if he found her an adulteress: but this law of Solon in Athens, was after mitigated by Solon with a less punishment.  
The Parthians supposed no offence greater than adultery, neither thought they any punishment to be equal with so great a crime.  
Among the Arabians the law was, that the adulterer should die such a death as the party grieved should appoint.  
divers Philosophers ever thought adultery worse than perjury, and without doubt greater harms grow by adultery then perjury, though the one be in the first 
The opinion of divers Philosophers concerning adultery.  Table against the majesty of God, to take his name in vain; and the other in the second Table against thy neighbour, whom thou oughtest to love as thyself; and yet some of the best Philosophers as Plato, Chrysippus, and Zeno, judged that commonwealth best governed, where adultery was freely permitted without punishment, that liberty they brought from Egypt unto Greece, where the Egyptians might marry as many wives as they would, like the Persians.  
Among divers other nations, adultery was left unpunished, for that they had no law against adultery.  
Histories make mention that the virgins of Cypria and of Phaenizia, get their dowry with the hire of their bodies, until they gave so much for their dowries, that they might make choice of their husbands, and be married. 
Alex. Neapol. lib. 1. cap. 24.   
The Troglodytes the nights before they be married unto their husbands, must lie and keep company with the next of their kin, and after their marriage they were with most severe laws punished if they had offended.  
It should seem by the laws of Lycurgus in Sparta, 300. years before the law of Solon in Athens, which was 200. years before the law of Plato among the Sicilians, which made no laws against adultery, that the Grecians took their instructions by imitation from the Egyptians.  
For one after an other, Solon after Lycurgus, and Plato after Solon, traveled to Egypt & to other far countries, and brought the law of Bocchoris out of Egypt, the law 
Diod. sic. lib. 2. cap. 6.  of Mynoes' out of Crete, and the laws of the Gymnosophists out of India into Greece.  
As among the Lesbians, Garamites, Indians, Massagets, Scythians, and such, that were more like to savage beasts, then to temperate people, for by the law we know sin, for I had not known what adultery was, unless the law had commanded thou shalt not lust.  
And therefore it was not lawful by Moses law, that a bastard, or the son of a commonwoman, should 
Moses law against bastard●…  come unto the congregation of the Lord, or serve in any place of the Tabernacle, or enter into the ministery until the tenth generation, so hateful unto the Lord was fornication, adultery, and uncleanness of life.  
When jacob had blessed all his children, yet for that Reuben lay with his father's concubine Bilha, his father jacob prophesied, that he should not be the chiefest of his brethren, though he was the eldest son of jacob, and the eldest of his brethren, for that he was as unstable as water for defiling his father's bed; for among the Israelites it was a great shame and reproach for women to be barren, & therefore the wives brought their maids to their husbands for children's sake, as Sarah brought 
Gen. 49.  her maid Agar unto Abraham, and Leah and Rachel brought to jacob their two maids, Bilha and Zilpha; so Rachel gave leave to jacob to lie with Bilha her maid, who bore to jacob two sons, whom Rachel though not 
Gen. 30.  their mother, named them as her own sons, Dan and Nepthali. So Leah brought her maid Zilpha to jacob, who conceived and brought him two sons, of whom Leah was so glad, that she named them as her own sons, the one Gad, and the other Asar, so that four of Jacob's sons were borne by his maids and not by his wives. This was tolerated, but not lawful.  
Though the Hebrews were tolerated by the law of Moses to have many wives and concubines, and Libels of divorcement, for the hardness of the Jews hearts, as Christ said, yet said our Saviour, Non fuit sic ab initio, it was not so from the beginning.  
Even from the creation men lived under the law of nature, for in man's heart (yet not corrupted before the 
Law of nature.  fall) there was perfect knowledge in the law of nature, as in the first man Adam was seen before his fall, under the which the old patriarchs lived, and sins were corrected and punished by the same law, for it was a positive law by nature set forth and written in the hearts of men, thus was the written law yet by Moses tolerated.  
When it was told judah that his daughter in law Thamar was with child, he commanded that she 
Gen. 3●….  should be brought forth, and be burnt. Here the law of nature before the law written, commanded whoredom to be punished with death; here judah though he detested whoredom in Thamar, yet being found that the incest was committed by him, found his fault greater than hers.  
If a man be found with a woman that hath a wedded husband, let them both die the death, so shalt thou put 
Leuit. 19  evil away from Israel, for the law is, you shall maintain no harlots in Israel, as the Cyprians and Locreans do.  
It was not lawful among the old romans to call a bastard by the name of his father, because he was the son of a common woman, and no man knew who should 
Laws of nations against bastards.  be his father; but they used for his name to write these two letters, S. P. quasi sine patre, as though he had never a father.  
In Athens by the law of Solon, a bastard might choose whether he would be acquainted with his father or no, or give him a meals meat in his house, or a cup of drink at his door, for that he was the cause of his ignominious and infamous birth.  
Among the Israelites if a man marry a young virgin, and after prove her not to be a virgin when he married 
Deut. 22.  her, the law is, that she should be brought to the door of her father's house, and the men of that city should stone her with stones to death, but if her husband falsely accused her, than the Elders of that city should chastise him, and mearce him in an hundred sickles of silver, and give them to the father of the damsel, and she to continue with him as his wife.  
But in Israel there was an other law, that if a man be taken committing fornication with a virgin, & after the 
Deut. 22.  matter come before a judge, he shall be caused to marry the woman, and to live with her during his life, and to pay 50. sickles of silver to the maids father for his offence.  
A woman with child condemned to death, might challenge the time of her childbirth by the law of Bocchoris, 
Bocchoris law for a woman with child.  which law was brought by Solon from Egypt unto Greece, for the law thought it not fit, that the guiltless should die for the fault of the guilty.  
another law was made, that if a man hurt a woman with child so that her child depart from her, and 
Exod. 21.  she die not, he shall be punished according as the woman's husband shall appoint, or pay as arbiters will determine.  
Again in Israel there was an other law, that the wife of the dead shall not be given unto a stranger, but her brother in law shall take her to wife, and marry her, and the eldest son which she beareth, shallbe the child of the brother that was dead, and not of him that begat him, but if the brother refuseth to marry his brother's 
The law of the unshod house.  wife, the Elders of the city shall call unto him, and commune with him, before whom if he deny to take her to wife, than the sister in law should go in presence 
Deut. 25.  of the Elders, and lose his shoe of his foot, spit in his face, and say, so shall his name be called in Israel of the unshod house.  
The law of Moses was, that an adulteress should be brought by her husband unto the Priest, and the Priest 
The law of Moses against an adulteress  to bring her and set her before the Lord, & shall uncover her head, & have bitter & cursed water in his hand, and say, if thou be not an adulteress, and defiled not thyself unknown to thy husband, then have thou no harm of this bitter and cursed water, but if thou be defiled by an other man besides thy husband, the Lord make thee accursed, and make thy thigh rot and thy belly swell, and this cursed water go into thy bowels, and the woman his wife so accused, shall say, Amen.  
The law which the Lord punished his people for committing adultery, was with such severity, that they should die the death, either by stoning or burning, which was the law among the Israelites.  
The people called Cortini, had a law in their country, that an adulterer should be crowned with wool, and 
Cortini.  should sit in the market place in open sight of the people to be laughed at, and to be noted as an infamous adulterer all his life long in his country.  
The people called Pisidae had a law made, that the adulterer should be bound upon an ass, and be carried 
Pisidae.  from town to town, for the space of three days, with his face backwards, holding the tail of the ass in his hand for a bridle.  
They had in Athens by the law of Solon a place called Casaluion, & the women were called Casaluides, to whom 
Casaluion.  any Athenian might resort to avoid adultery with the Matrons and Virgins of Athens.  
The like place they had in Rome called Summaenium, for the like purpose; and the like are tolerated in many 
Summaenium.  countries to avoid great offences, but rather a nursery of whoredom than a prohibition. These used the like words as julia did in Rome, Licet, si libet, like Anaxarchus, being demanded by Cambyses, Is it lawful for the kings of Persia to marry their sisters? we find not such laws, said Anaxarchus, Non fas potentes posse, fieri quod nefas, but we find an other law that the kings of Persia may do what they list.  
What vice can be greater in man then incontinency? for it doth sin against the body itself, & doth weary and languish all the parts thereof; for as fish saith Plato, are taken with hooks, so men are taken and deceived with pleasures; in so much that Xerxes, the great king of Persia, 
Xerxes' offered rewards to invent pleasures  decreed by law, a reward to any man that could invent andfind out new kinds of pleasures, but he was slain, and lost the kingdom of Persia by his pleasures. And therefore 
Laert. in Solone.  well said Solon, Consul non quae suavissima, sed quae optima.  
Hannibal having well-nigh subdued the Roman Empire, yet being taken with the baits and pleasures of 
Hannibal.  Campania, in company of wine and women, and all delicacies and pleasures that could be invented, of which Seneca saith; Conuiviorum luxuria & vestium, aegrae civitatis indicia sunt, that by means of his incontinency in Campania, he was driven out of Italy, and after out of his own country of Africa, by him that was one of the chiefest and chastest Captains of all the romans, Scypio African, who made a law to banish all women out of his camp, to whom in his African wars was brought a passing fair young Gentlewoman of singular beauty and of a noble house, whom Scypio used so honourably, with great care and diligence for her good name & credit, 
Scypio.  until Allucius a young Gentleman that should be married to the virgin, brought a great ransom from her parents, to redeem her, to whom Scypio delivered both the young virgin into his hands, and bestowed the gold which her father sent unto him for her ransom, upon Allucius for her dowry; by this honourable dealing of Scypio, the whole Province which stood out in arms against Scypio, yielded unto him, & sought peace at Scypios' hand, for his courteous modestitie & temperancy; 
Commendation of chastity.  where Hannibal lost all Italy and Campania, by his incontinency and unchaste life.  
If Darius' king of Persia, had escaped from his last overthrow at Arbela by Alexander, no doubt in respect of the honourable usage which Alexander showed to Darius' 
Alexander.  wife and his daughters, he would have yielded all the whole Empire of Persia unto Alexander.  
Narseus king of Persia, being overthrown, and his army slain, by Dioclesian the Emperor of Rome, and the 
Dioclesian.  King himself constrained to flight, his wife and his daughters were taken by the Romans, and were used so honourably, that the Persians confessed, that the Romans did not only exceed all Nations in arms & valour, but in modesty and temperancy; the honourable usage of his wife and daughters, made Narseus to yield unto the Komanes, and to deliver to the Romais hands 
Sext. Ruffinus.  Armenia, with five other Provinces, and to conclude a peace; See the force of virtue and power of chastity in Heathens, that Alexander, Scypio, and Dioclesian, wan by temperance and chastity, that which they could not conquer by arms.  
Antigonus' understanding that his son lodged in a house where three sisters were, of passing beauty, wrote that he was most straightly besieged of three great enemies, 
Front. lib. 4. cap. 1.  and therefore wished him to remove his camp, and afterwards made a decree, that his son should lodge in no place, but where the woman should be 50. years of age.  
The law was among the Grecians, that women should not sit among men, unless it were with their husbands, and among their next neighbours. 
L. Consensu C. de repud. lib. 1. cap. 2.   
The like law was among the Romans, the woman that might be found with strangers in banquets, her husband might put her away, and be divorced from her, and therefore it is written in the law, that convivia, veneris Praeludia sunt.  
Lycurgus law was among the Lacedæmonians, that none should far better than an other in banquets, but all by law should be equally feasted; the number was appointed in banquets from three unto seven among the greeks, so that it grew to be a proverb among the Grecians, Septem conuivium, novem convitium facere.  
So among the ancient Romans, not above four or five should be allowed or admittted to a feast or banquet: 
Leges convivales.  for the chief feast by Plato's law called Bellaria Platonis, was figs, berries, olives, pease, beans, masts of beech trees toasted, and prunes, for the temperate fare and thin diet both of the old greeks and of the Romans, were Magis jucunda quam Profusa.  
But after in time it grew to such excess among the Romans, that they came to their feasts and banquets with garlands crowned, and there to drink the first draft to jupiter, as the Grecians drank the last draft to Mercurius. Unto these kind of feasts the Romans might not come in black or sad coloured garments, but all in white.  
Wisdom exclaims against those that say, Coronemus nos vosis ante quam marcescant & vino precioso nos impleamus. 
Sapien. 2.   
So likewise among the Grecians it grew to such excess, that they forgot Anacharsis law, which was but three draughts of wine; or Democritus law, which was but four at the most, though afterward it came to a popular law, Aut biberent aut abirent. This the greeks had from the Persians, who with their wives and concubines, consulted of state matters at their feasts.  
Lycurgus also decreed an other law, that in any public feast or banquet, when neighbours and friends were disposed to be merry, that the best and auntientest man of the company should speak to the rest, that nothing spoken or done in this feast, should pass yonder door, showing to the company with his finger, the chamber door which they came in at.  
These feasts were not Bellaria Platonis, but rather Praeludia veneris.   

In the eight Regiment is contained the commendation of chastity in virtuous and godly women, with the sinister means of the Gentiles to become chaste.  
AFter laws were made in every country, confirmed by divine authority, and executed by grave and wise 
Virtuous and good laws were so honoured that they were sent for from one country to an other.  magistrates, these laws for necessity sake were sent for from one kingdom to an other, to govern & to rule their countries.  
Philadelphus' king of Egypt, sent three from Alexandria to Eleazarus the high Priest at jerusalem, for the laws of Moses to be translated from Hebrew into Greek.  
So the Senators of Rome sent three for the law of the 12. Tables, to be brought from Athens to Rome.  
So the Mazacens sent for the law of Charondas to Thuria, and so the Grecians sent for the laws of king Minoes into Crete.  
Philadelphus much wondered after the reading of the Hebrew laws, being so wise and godly a law, that well-nigh 
Philadelphus.  for a thousand & two hundred years, no nation among the Gentiles made any mention of this law, 
joseph. lib. 12, cap. 2.  though before that time they must needs hear and read of it, by reason of the greatness and authority of the jews commonwealth. Demetrius and Menedemus two great Philosophers, at that time answered the King, that none durst attempt to mingle the divine laws of the Hebrews with the profane laws of the Gentiles, for both Theodectus and Theopompus were punished, the one with madness, the other with blindness, for making no difference between the laws of the Lord, and the laws of the Gentiles, for as Dagon their god fell, & could not stand before the ark, where the presence of God, and the figure of Christ was, so the laws of the Lord suffered no profane laws to be joined with them.  
Seeing we are commanded by the law to forsake adultery, we must learn by the self same law how 
Alex. Neapol. genial lib. 4. cap. 7.  to become chaste, not as the Priests of Athens did, called Hierophantae, before they should come to do sacrifice to their goddess Pallas, they would drink a very cold drink made of Cicuta hemblocke to make themselves chaste, sometimes used in Athens to poison condemned men, which was the last drink and draft of Socrates.  
Neither like the Roman Priests who used to drink and to wash themselves often, with the cold water Cicalda, to become chaste to sacrifice to the Goddess Ceres.  
Neither as the Priests of Egypt did by shaving their beards, and the hairs of their heads, by abstaining from wine, women, and flesh, or by ofrens washing or 
Sinister means of the Gentiles to become chaste.  anointing of their bodies, to become the more continent to serve their goddess Ifis. These Heathens all, for that they knew not Christ, miss in the means to become temperate. So the Priests of Cybele's did amputare virilia, because they might continue chaste and religious to sacrifice, and serve their goddess Cybele's.  
But it was commanded by the Lord, to Aaron and his sons, that they should make no baldness on their heads, nor shave off the locks of their beards, nor make any mark in their flesh as the Gentiles did. It was not lawful for them to marry with a widow, or woman divorced from her husband, or any polluted woman, but only with a maid, for the Lord would have his Priests holy which kindle fire on his altar, and offer bread in his sacrifice.  
If the Priest's daughter play the harlot, she should be burnt by the law, though others by the law should be stoned to death.  
To become chaste is to serve God, and to say as Sarah, Tobiah'ss wife said in her prayers, thou knowest (o 
Toby. 3.  Lord) how I have kept my soul clean without any desire or company of man. 
Examples of chastity in good women.   
Likewise to become temperate, is to imitate judith the widow, that sat all day long in her house in sackcloth, and kept herself close within doors with her maids, fasting all the days of her life, excepting only 
jedith. 10. & 1●….  the Sabbath and the feast of the new Moon, not like Dina gadding to Sichem to see the manners and fashions 
Neom●…nia.  of the Sichemites; neiiher like the Sabine virgins going 
Prou 7.  to the feast Consualia to see plays in Rome; neither like the maids in Siloh, to go abroad to play, to dance, and to sing. What was the end of this liberty? first the overthrow of Sichem and the Sichemites, for violating Dina 
The harm that happeneth by too much liberty.  Jacob's daughter; secondly the ravishment of the Sabine virgins, which moved public wars between the Sabines and the Romans; and so of the virgins of Siloh.  
Neither like that light woman which is spoken of in the proverbs of Solomon, saying: I have decked my bed with ornaments, with carpets, and carved works, & laces of Egypt, I have perfumed it with myrrh, Aloes and cinnamon, come and let us take our fill of love until the morning, and take our pleasure in dalliance, and he followed her as an ox that goeth to the slaughter, as a fool to the stocks, or as a bird hasteneth to the snare, not knowing 
Prou. 6.  what danger he runneth into, for can a man take fire in his bosom and not be burnt? can a man go barefoot upon coals, and his feet not be burnt? so he that goeth to his neighbour's wife shall not be innocent saith Solomon.  
It was a custom among the Hebrews, that the spouse was brought to her her husband, her head being covered; so Rebecca took avail and covered her head, when she saw Isaac, in token of shamefastness and chastity, for the way to become chaste, is first to be shamefast.  
Men must have chaste eyes, Holosernes offended and desired to sin with judith, at the sight of her slippers.  
So the two Elders offended at the sight of Sufan●… bathing herself in the well.  
This made Abraham to speak to his wife Sarah, I know thou art a fair woman, that when the Egyptians 
Gene. 12. The offence of the eye.  see thee, they will kill me to obtain thee.  
The eye of Herod was delighted so much at the dancing 
Math. 14.  of Herodias daughter, that he foolishly promised whatsoever she would ask, which he cruelly performed with the head of john Baptist.  
To become chaste is the gift of the Lord, not by unlawful means as Origen did, though learned and religious, yet miss in the means to be temperate, so that he made himself to be made an eunuch, and his stones to be taken away, thinking thereby to become continent, for you shall not tear, nor cut your flesh, nor make any print of a mark by whipping of your bodies, or burning marks any where upon the flesh, as the Heathens and Pagans did.  
So the Prophet Elizeus commanded Naman the Syrian to go to wash him in jordan, to elense him of his leprosy.  
So Christ commanded a poor cripple to go to the water of Syloh to wash him, the water whereof being stirred by the Angel, many were healed; I do not speak of the waters which in old time the Roman merchants used to sprinkle themselves withal, called Aqua Mercurij, whereby they supposed that their God Mercurius, 
Aqua Mercurij.  would give them good success & great gains.  
Mary Magdalene trusting too much the false reports of some Rabines, was deceived in the seeking of the 
Mary Magdalene.  Messias, but having found (whom she sought) the Messias, her love was such, that she washed his feet with the tears of repentance, and dried them with the hairs of her head, and therefore many sins were forgiven her, because she loved the Lord much.  
Among the Gentiles also, there were so many that made means to become chaste, as they which were called Animphi, and another sort called Abij, which in no 
People called Animphi and Abij.  sort could abide women, but led a single life; especially the heathen priests in all countries, they should not come and offer sacrifice unto their gods, until they had shaved their hairs, and washed their bodies over from top to to toe, and abstained from wine and women.  
The Gymnosophists in Aethiopia, grave and wise judges, they made means likewise to become chaste, by thin fare, feeding on Gurgins and course bread, made of the 
Gymnosophists.  husks of corn, with Apples and Rice, this was their means to become temperate in their profane religion.  
So in India, Sacedotes solis, the Priests of the Sun, thought the means to make themselves continent, not only by abstaining from flesh, wine and women, as the Priests of Athens, of Rome, and of Egypt did, but also by refraining their own beds in their own houses, and to live sub dio, to lie in their clothes upon the earth.  
Among the Romans and the Grecians the laws of the 12. tables commanded & commended to them chastity, in such sort that they might neither serve, sacrifice, 
The law of 12. tables for chastity.  nor offer unto their gods, unless for a certain time they had abstained from wine & women, the words of the law were these, Ad divos adeunto castè, Pietatem adhibento, opes admovento. How straightly the Gentiles observed this, you read before, yet seek they their warrant from Moses, for the high Priest Abimelech would know of David whether he and his company were pure and clean froon women before they should eat of the show bread, which was lawful for no man to eat but the Priest.  
The law of Moses was, that money gotten by common women might not be accepted, neither in offering, nor in sacrifice upon the Lord's Altar, for the law saith, thou shalt neither bring the hire of a whore, nor the price of a dog into the house of the Lord, for even both these are abominations unto the Lord, for there 
Deut. 23.  shall be no whore, nor whore keeper in Israel.  
So Numa Pomp, made a law in Rome, that a strumpet or a lewd woman should not so much as touch the altar of juno, for it was his law that Pellex non tanger●… Innonis aram, so all the Pagans and Heathens would 
Val. Max. li. 6. cap. 1.  have clean and pure things offered and sacrificed unto their gods upon their profane altars: so it is written by Cicero, Impij donis non audeant Placare deos. 
Cic. de leg. 3.    

In the ninth Regiment is signified the continuance of laws in divers countries, and the care in keeping of their laws.  
AFter laws were made and executed in all countries, reverenced with obedience, and so kept with care, that Lycurgus laws were kept in Sparta among the Lacedæmonians, five hundred and odd years, the laws of the Sibyls in Rome, continued well-nigh five hundred years; the laws of Bocchoris in Egypt, endured seven hundred years, the laws of Solon in Athens, continued 
Continuance of laws in all countries.  one hundred years from Solon's time to Xerxes, at what time Athens was burnt by the Persians.  
The laws of the Rechabites were observed & kept three hundred years by the children of jonadab, but the laws of the jews from the coming of Moses out of Egypt to the last destruction of jerusalem under Titus, continued 1500. years.  
So careful were the first age, that the children of Seth (hearing Adam prophesying of two destructions which should come upon the whole world, the one by fire, the other by water) builded up two arches or pillars, the one of brick, the other of stone, in the which 
joseph. lib. 1. ca 3. de Antiq.  were written many things concerning the law of nature, and the influence and motions of the stars, that if the brick pillar were destroyed by water, the stone pillar should reserve and keep safe their laws, their service, and sacrifice to God; which the patriarchs used as instructions to their posterity after the flood, which continued until josephus time; which as josephus himself writes, he saw in Syria.  
Moses at his death delivered to the Hebrews the book of the law, and he commanded them to lay up those laws in the Ark within the Tabernacle, where 
The Tabernacle hidden by jeremy.  it was lawful for none to come to them, but the high Priest, which continued from Moses time until jerusalem was destroyed by Nabuchodonozer, at what time jeremy 
2. Macab. 2.  took the Tabernacle, the Ark, and the Altar of Incense, and brought them to Mount Nebo, where Moses died, where he found a hollow cave, wherein he laid the Tabernacle, the Ark, & the Altar of Incense, and so closed and stopped the cave.  
Among the Egyptians their laws were so reverenced and honoured, that none but only the Priests of 
Egyptians.  Memphis had the keeping thereof in the Temple of Vulcan.  
The Lacedæmonians in like sort so reverenced and kept their laws, that their kings and the magistrates called 
Lacedæmonians.  Ephori, came once a month to the Temple which they dedicated to the goddess Fear, and there in the porch of the temple, the Senators of Lacedemonia, which were 28. in number, did minister an oath both to the King and the Ephori before the people, to serve & keep Lycurgus laws, in the which Temple their laws were locked up, and kept with great care.  
The romans made so much of the laws of their Sibyls, that they were so kept and so strongly locked with 
The care and diligence of all nations in keeping their laws.  such care and diligence in a stony Ark in the Capitol under the ground, where none might come to them, see nor read them, but the officers called Duumuiri, who had the charge over them, neither they until the Consuls, and the Senate had occasions to confer with the laws, which continued from Torquinius Priscus time, until Lu. Sulla's time, at what time the 
Alex. Neapol. genial lib. 3. cap. 16.  Capitol was burnt, and withal the laws of the Sibyls, and if any of these officers would reveal any secrets out of the laws of the Sibyls, he was punished like a murderer, sowed alive in a sheet, and thrown into Tiber.  
So the Athenians very careful of their laws, written first by Draco, and after by Solon in Tables of wood, 
Athenians.  called Syrbes, that they were set up to be kept in their chief court place, which the Athenians named Prytanion, where Magistrates should sit and judge causes of laws.  
The law of the Turks is, that the Priests after some ceremonies done, should have a sword and a spear, which is set by him in the Pulpit, and to show the same to the people, saying; see that you have these weapons in a readiness to defend the laws and religion of Mahomet, the penalty of the Turks law is, that if any man speak against their law, his tongue should be cut out; in so much that the book called Muzaph, wherein their law is written, is so reverenced 
Chron. Turcor.  and honoured among the Turks, that no man may touch it with bare hands. Thus were laws in all countries reverenced, and with great care and diligence observed.  
After laws, decrees and statutes were made in every Country, with such circumstances as agreed with the time, with the place, and with the people, for without law no Commonwealth nor Kingdom 
Arist. Rhet. 1. cap. 3.  can be governed, as Aristotle saith, In legibus salus civitatis si ta est.  
judges were appointed to execute the same in all countries, and magistrates in every city, as among the Hebrews the Elders called Synadrion judges, and yet in every city of judah was a several judge.  
Among the Egyptians they had 30. judges which they elected, from Eliopolis, Memphis, Thebes, Alexandria, 
judges appointed in all countries to execute laws  and other cities of Egypt, of the which 30. they elected one to be chief.  
Among the Aethiopians the sage Philosophers, the Gymnosophists, executed their laws, among the Indians likewise the Brachmaines, called also Sacerdotes solis.  
Among the Grecians, the general judges called Amphictions, which sat twice in the year, once at Trozaena in the spring time, and in the Autumn, in the Temple of Neptune in Isthmos.  
In many country's women for their wisdom and knowledge, were admitted to sit in counsel, as among the Persians with King Xerxes, who in any great cause of counsel, would send for Artemisia, Queen of Caria, whose counsel he found so wise, that chiefly among all the Princes of Persia in many causes he allowed and followed her counsel.  
So the Queens in Egypt, altogether ruled and governed the whole estate of the kingdom, to whom greater honour and homage was given, rather than to the kings of Egypt, for that the whole state of their kingdom 
Of counsel and government of women.  was rather governed by the Queens then by the Kings.  
Women among the Lacedæmonians were not only admitted in public counsel, to sit and determine in courts, but also sent for to consult in secret matters of state with the Senators.  
The old Gauls in the time of Hannibal, in any contention between them and the carthaginians, if the breach of the laws, or any league broken were committed by the Gauls, the women should determine a satisfaction to the carthaginians; if any offence grew by the carthaginians, the Senators of Carthage should satisfy the Gauls.  
It is as well saith Aristotle, if men govern like women, that women should govern. Quid inter est utrùm faeminae, an qui gubernant, gubernentur à faeminis. 
Aristot. 〈◊〉. polit. ●…ap. 7.   
The romans though they had a law that no woman nor young man should be admitted to counsel, yet suffered they such grave and wise women, as Agrippina, Meza, Cornelia, and others, to sit in some secret place where they might see, and not be seen.  
Solon therefore forbade by law that young men should neither give counsel, nor be magistrates in a commonwealth. 
Plato in Alcib.  So Plato saith, Concilium eius est, qui rei cunisque peritus est.  
Yet Deberah and Hebrew woman, was a judge in Israel, governed and ruled the Hebrews for forty years. To this woman came all the children of Israel for judgement, and she governed them wisely, and discreetly ministered unto them in all points the laws of Moses, and delivered them out of the hand of jabin King of Canaan, who had sore oppressed Israel for the space of twenty years.  
But among the Athenians, it was not lawful that women should sit and determine in matters of state in 
Alex. Neapol. lib. cap. 3.  Athens, as the women in Sparta did; or as the women of Persia.  
The Athenians sent to Delphos to know what law 
Cic. de leg. lib. 2. The Athenians sent to Delphos.  and religion were best to be observed among the people; It was answered, the ancient laws and religion of their Elders. The second time they sent again, saying, that the laws of the Elders were often changed; It was by the Oracle answered, that they should take the best laws of divers laws, for it was the manner as well among the Grecians, as among the romans, ever to make laws, and never to keep them.  
And though the authority of the kings were taken away, and derogated in many countries, yet the force and power of the law stood in effect, though the change thereof were dangerous.  
For the law saith, Thou shalt not steal, nor deal falsely, herein is included under the name of stealing, 
Leuit. 19  all kind of sacrilege, falsehood, fraud, lying one to an other, and all other crimes pertaining to stealing.  
Achan for his cunning stealing of a cursed Babylonian garment, two hundred sickles of silver, and a tongue of gold against the law at the spoil of jericho, was delivered by the Lord to joshuahs' hand, who brought him with his sons, his daughters, all his chattles, his Tent, 
Achan stoned to death for theft.  and all that he had unto the valley of Anchor, and there stoned Achan to death, and burned them with fire, the Lord ever preferreth obedience before sacrifice, for the 
joshua 7.  disobedience in Achan for breaking the law, was the cause of his stoning.  
The disobedience of Saul against the commandment of the Lord was such, that he lost both his kingdom and his life.  
A Prophet that went from judah with the word of 
3. Reg. 13.  the Lord to Bethel, for that he did eat bread in that place being forbidden, he was killed of a Lion as he returned.  
The man that gathered sticks upon the Sabbath day against the commandment, the Lord commanded 
Num. 15.  he should be stoned to death.  
We might think that the gathering of sticks, and the eating of a piece of bread were but small faults, that thereby the one should be stoned, and the other killed of a Lion, had it not been forbidden by the law.  
So such men suppose Adam's fault to be but little, that for ear-ring of an Apple in Paradise, not only he, but his posterity after him should lose Paradise, but as the Angels in heaven, by their disobedience lost heaven, so Adam by his disobedience lost Paradise.  
The Lord spared not Kings for breach of the law, as Oza, and Ozias both kings, the one for unreverent handling of the Ark, usurping the Levites Office against 
The law of the Lord for breach of his laws.  the law, was strooken with sudden death; and the other for burning incense against the law, which was the priests Office, was strooken with leprosy.  
The Lord spared not his own Priest Aaron, that for his incredulity before the people, he died for it in mount Hor.  
Neither spared the Lord his own servant Moses for his disobedience, so that he also died in mount Nebo, 
Malac. 1.  that neither of them both came to the land of Canaan, for their disobedience and diffidence in the Lord.  
So severe the law of the Lord was, that 50000. Bethsamites died for looking into the Ark.  
Aaron's sons Nadab and Abihu, for offering strange 
Nadab and Abihu.  fire before the Lord against the law, were destroyed by fire from heaven.  
Hence grew the ceremonial laws of the Gentiles, touching their religion and sacrifices to their Gods. So the women that attended the fire on the altar of Apollo in Delphos, were severely punished, if by any negligence it happened to be extinguished, neither might that fire being so extinguished, be kindled again by any other then by the said women, and by no other fire than by the beams of the sun.  
The Vestal virgins in Rome, if the sacred fire of Vesta wear out by any negligence, that Vestal virgin that then attended, should be brought Per Regem sacrorum to the Bishop to be whipped, neither might any fire be kindled again to the goddess Vesta, but by the heat of the Sun, neither might they swear by any other then by the name of Vesta: the like ceremonies they used to Minerva in Athens.  
So among the Persians, Assyrians and Chaldeans, they worship their sacred fire, Vt Deorum maximum on their altars, seeming to follow Moses law.  
Zaleucus an ancient Lawemaker among the Locreans, 
The law of Zaleucus for breach of the law.  brought up with Pythagoras the Philosopher, made a law against adulterers, that both the eyes of the adulterer should be pulled out, which being broken by his eldest son, though all the Locreans jointly en treated for Zaleucus son, yet said he the law must nobe broken; and to satisfy the law, Zaleucus pulled one of his sons eyes out, and an other of his own, showing himself a natural father to his son, & a just judge, to perform the laws which he made to the Locreans; so severely were they punished that broke the laws, or sought to break the laws among the Gentiles.  
Those people said Alcibiades, do better which keep the laws they have (though they be worse) then often changed for better, Obseruatio legum & morum tutissima, 
Thueyd. lib. 6.  that plant cannot take root which is often removed.  
So Augustus Caesar wrote to the Senators, that what laws soever they had decreed and set down, should not be changed nor altered; for better were it not to make laws, then to make so many laws, and not to keep them. Positas semel leges constanter seruate, nec ullam 
August. apud. Dyon. 3.  earum immutate, & si deteriores sint, tamem utiliores sunt Reipub.  
Lu. Papirius Cursor the Dictator, for that Fabius Rutilius broke the decree of the Dictator, though he had good success, and won a great victory, yet the law was, that Fabius should die, neither could the captains 
The severity of L. Papirius, for breach of the law.  entreat him for his pardon, that Fabius was constrained secretly to fly to Rome, and to appeal to the Tribune of the people, and to the Senators; the Dictator followed Fabius to Rome, saying, that there was no law that 
Front. li. 4. ca 1  any appeal should be made from the Dictator, until Fabius and his father fell upon their knees, with the Senators and Tribune of the people, to entreat for him, and that for breach of the law, though he was Magister equitum, the greatest and next in authority to the Dictator, for the lawemakers themselves that broke their own laws were punished, as Zaleucus spared not his own eye, nor Diocles his own life for breach of the law.  
The like we find in Plato, comparing the law to medicines mingled with poison, to that end the patient might recover his health by the medicine, so that (saith 
Plato de Rep. 5.  Plato) the law is profitable to correct and amend the offender, Vt medicamentis venena miscemus salutarifine, instar pharmaci haec talia utilia esse.  
Diocles, among other of his laws in Syracuse, made a law, that if any should come armed with weapons into any Senate, Court of Council, or before any Magistrate 
Diocles' law.  or assembly of people, sitting in law causes, he should die for it by the law of Diocles.  
This law of Diocles was the cause of his own death, for as he was riding into the Town, being met & sent for to mitigate some contention, and debates among the people, he making haste, forgetting his sword on his side, came to the Court, and opened to them the law 
Diocles' killed himself to satisfy his own law.  made to the people, to be governed by, & willed them to obey the same, but he was told by some seditious men, that he made laws and broke them himself, to come with his sword on his side against his own law to the Court, Diocles forgetting that he had his sword on his side, answered, I will straight satisfy the law, drew his sword out and slew himself in presence of all the multitude. I am not ignorant that some say that Charondas was he that made this law and not Diocles.  
So Lycurgus willingly banished himself to die out 
Lycurgus banished himself.  of his country, that the laws which he made in his country might continue according to the Oracle.  
Pythagoras' disciples thought whatsoever their master said was sound and sure, they would have no other proof but what Pythagoras said, Ipse dixit. 
The credit of Pythagoras and Aristotle, with their scholars.   
Likewise Aristoles scholars, they would seek no other proof, whether it were right or wrong, but what they found in Aristotle's book, est Aristotelis. Vilescit princeps qui quae iusserat, vetat, & quae vetuerat, jubet. For the which fault Cato reprehended Pompey, for that he 
Plato de Rep. 5.  broke the law which he made before when he was Consul.  
The Israelites had not such trust and confidence in their Lord and God, as either the scholars of Pythygoras, or of Aristotle, had in their masters, but said, we 
The Israelites sacrificed their children to Moloch.  will obey the Queen of heaven, we will sacrifice to the calf in Bethel, and offer our children to Moloch, in the valley of Hinnon. See the diffidence which the Israelites had of their Lord and God, of whom the Prophet said, Ipse dixit, & facta sunt, ipse mandavit & creata sunt: for by his word heaven and earth were made, and by his commandment all things created, and yet not so much obeyed as Pythagoras was of his disciples, or Aristotle of his scholars, nor so much worshipped of his people Israel, as the two calves made by jeroboam in Dan and Bethel.  
Old customs once rooted & in long time confirmed, are taken for laws; also whatsoever is done by example, it is supposed that it may be done by law, so Cicero saith, Quod exemplo fit, id etiam iure fieri putant, when in truth wicked customs are named Vetustas erroris, & non veritas legis, though corrupt and lewd manners of men were first the cause that laws were made, yet evil examples may not be allowed as laws.  
The ancient fathers and patriarchs were Poliga●…, but not thereby to make good laws by ill examples; for it is said, Prava consetudo magnus tyr annus.   

In the tenth Regiment is showed the disobedience of man against the Lord, with the severe punishments of all nations against theft.  
THe Lord commanded ravens to feed Elias, and they did obey him; he commanded 
3. Reg. 1●….  the Sun to stay over Gibeon, and the Moon over Aialon a whole 
Luk. 8.  day, and they obeyed him; the Lord commanded the winds, the seas, fire, 
The disobedience of man against God.  hail, snow, Ice, and tempests, and they obeyed his commandment; all creatures obey the Lord, but man the chief creature, which the Lord created 
Psal. 141.  according to his own Image.  
And therefore said Cicero, Legi obediunt maria, terraeque, & hominum vitaiussis supraemaelegis obtemperat, the heavens, the earth, the sea, and all men living, obey the 
Cic. de leg. 3.  supreme law, which is the law of God, which Cicero calleth the law of nature, Lex est illa circaea virga, qua taetaeferae, hominesque, mitescunt. Law is the rod appointed to tame man and beast. 
Livi. lib. 6.   
The fraud of Giezi, Elizeus servant, because he went secretly like a these, after Naman the Syrian, and made a large lie that Elizeus his master sent for a Talent of silver, and two garments, the Prophet being his 
The fraud of Giezi plain●… theft.  master, gave sentence on him, that the leprosy of Naman should cleave and stick to him for ever: Giezi here stole nothing, but only for his falsehood and lies, which with sacrilege and robberies, stealing of cattle, fraud, deceit, and the like, are included within the precept of stealing, for the law is, Thou shalt 
Leuit. 19  not steal, nor deal falsely, neither lie one to another, thou shalt not do thy neighbour wrong, neither rob him.  
The vision of the flying book, signified the curse of thieves, and such as abuse the name of the Lord with 
The vision of the flying book.  oaths, for all thieves and swearers shall be judged by this book, for this book shall remain in thieves houses, and in the houses of them that swear falsely by my 
Za●…h. 5.  name saith the Lord, and shall consume them with the timber and stones thereof.  
Many poor thieves are fettered & chained in prisons, but great and public thieves are clothed in gold 
Cato Censorius de re militari.  and purple.  
Such was Heliodorus that came to rob the Temple of jerusalem from king Zaleucus, who was so scourged and whipped, that for gold and silver, he had stripes and strokes, that scarce thence he escaped alive.  
So should Shesac king of Egypt, Antiochus king of Syria, Pompey the great, and Mar. Crassus' the Roman Consul, these four great mighty thieves, had been as well plagued 
Four that robbed the temple.  and punished, as Heliodorus was, when they robbed the Temple, had it not been for the great sins of judah and jerusalem.  
Many like Dyonisius, after he spoiled the temple of Proserpina in Locris, and sailing with a good gale of wind 
Cic. de natura dear. lib 3.  from Locris to Syracuse, see (said he) to his mates & fellows, how prosperously we sail after this our sacrilege.  
Many again rob in scoffing sort, like the same Dyonisius the tyrant, who took the golden garment 
Dyonisius.  from jupiter Olympian in Peloponesus, saying, that it was too heavy for summer, and too cold for winter, and therefore he commanded that jupiter should be clothed with a woollen garment, light for summer, and warm for winter; many such like sacrileges are scoffingly committed in Christian Churches.  
Many make but a jest of their theeverye and falsehood with Dyonisius, who when he had taken the golden beard of Aesculapius away, said, it was no reason the son should wear a beard, seeing his father Apollo had none.  
If any man be found stealing any of his brethren the 
A law called Plagium.  children of Israel, and selleth him, the thief shall die for the same; the like is spoken to him that taketh the neither or upper millstone to pledge.  
The severe laws that they had in Phrygia against theft, were such, that he that stole but a plough share 
The severe laws of the Phrygians against theft.  from the field, or a fork, or a rake from a meadow, should by the law in Phrygia die.  
In Athens the laws of Draco were so hard & straight against theft, that for the least filching or stealing, the thief should die for it.  
If any man in Athens should steal herbs to make pottage, or to take some dung of beasts for to dung his own ground, from another man's ground, it was by draco's law a capital crime.  
He that borrowed a Horse of his neighbour, and 
The laws of Draco in Athens against theft.  would ride further than the place appointed, by the law of Draco he might have an action; and therefore Demades said, that draco's laws were Leges sanguine scriptae, laws written with blood: the least fault in Athens, by the law of Draco was punished with death, which laws by Solon his successor were mitigated.  
Among the Indians though adultery was left unpunished, as it was among the Scythians, yet theft was most odious to both these Nations, and most sharply to be punished by the laws of India and Scythia.  
In all countries among all nations, thieves were diversly punished.  
In Egypt the law of Bocchoris was such against theft, that if the Thief after he had stolen any thing had brought his stealth willingly of himself unto the chief Priest called Princeps Sacerdotum, before he was accused of it, he that lost the goods, should write the time, the day and the hour when it was lost, unto the Priest, and 
The law of Bocchoris in Egypt against theft.  should have again three parts of his goods, & the thief should have the fourth part that stole it, for that he confessed it before he was accused, which is according to Moses law, that if the theft be found in the thieves hands, 
Diod. sic. lib. 2. cap. 3.  he shall restore double; but if a thief steal an ox or a sheep and kill it, or sell it, he shall restore five oxen for an ox, and four sheep for a sheep, for in the civil law it is written, Propter manifestum furtum restituatur 
Exod. 22.  quadruplum.  
The Romans therefore very careful hereof, kept in their Capitol dogs quick for smelling and sent, and fed geese for sacrifice to juno, quick of hearing, lest thieves should rob the Capitol, and so Manliu●… by geese, saved not only the Capitol, but Rome itself from the Gauls.  
Another law of Bocchoris, that if any were accused falsely of theft in Egypt, before a judge, the law was, that he which wrongfully accused the party, should 
Bocchoris law against theft. Deut. 19  suffer that punishment which was due to him that was accused, if he had committed the fault; so is Moses law, that if a false witness accuse a man of trespass, before●… judge, and be not able to prove it, then shall the judge do unto the false witness as he had thought to have done unto his brother.  
Charondas made a law in favour and education of Orphans, that the wealth and legacies which were left unto them by their parents, should be answered to the Orphans by the next of their father's kindred, when 
Charondas law in favour of Orphans.  they came to age, and the Orphans to be brought up with the next of their mother's kindred, & therefore Charondas made this law, lest the father's kindred or mother's kindred should deceive the Orphans either by any fraud, deceit, or guile, which is plain theft.  
The like law made Solon in Athens, as Charondas made among the Thurians and carthaginians, lest, any 
Solon's law for Orphans and Infants.  fraud or deceit should be practised against Infants or Orphans, and therefore the Indians used none of the kindred or of the blood of the Orphans, but two strangers as tutors and gardens to answer to the pupuls their goods and legacies according to the law of India.  
Among the Persians as among the Indians, the law was, that the patrons that deceived their clients should 
Alex. Neapol. lib. 6. cap. 10.  die for it; so was the law of the 12. Tables, as well among the Romans as among the Grecians, Patronus si clienti fraudem fecerit sacer esto.  
The daughters of Zalphod were restored to their father's heritage, for the Lord commanded Moses that 
The daughters of Zalphod restored to their father's inheritance.  he should turn the inheritance of their father unto them, and gave them a possession to inherit among their father's brethren; this is the law of the Lord, if a man die and have no son, his inheritance shall turn to 
Nomb, 27.  his daughter, if he have no daughter, to his brethren, if he have no brethren, to his father's brethren.  
Among the Arabians the law was, that the eldest brother was allowed to the inheritance before the eldest son.  
In Aethiopia in like manner not the king's children, but his brother's children should succeed him in the kingdom.  
Among the Lycians also, the daughters and not the sons should be their father's heirs, neither were they named after their father's name, but after their mother's name.  
This is against Voconius law in Rome called Plaebiscita, for that he was Tribune of the people, by the which law it was lawful that no woman should have (though she were the only daughter of her father) but the fourth part; and because women grew so rich by patrimony and by legacies, Domitianus the Emperor confirmed 
Voconius law.  Voconius law, and made a decree that no defamed woman 
Alex. Neapol. lib. 6. cap. 15.  should possess the heritage of her father, neither should she be carried in a coach, were she ever so great or so rich; for the law was, Nequis etiam census unicam relinqueret filiam haeredem, contrary to the law of the 12. Tables, which was, that the Testator might dispose of his goods as pleased himself, according to the law, Vti legasset suae reiquisque, ita ius esto.  
Therefore the law commands just and true dealings to be exercised and embraced as well in words as in deeds, for negative commandments include in themselves affirmatives, as, Thou shalt do no murder, therefore thou must aid and help thy neighbour, wherefore we must love our neighbours in heart, and wish them no more harm than to ourselves, and show the same in word and deed.  
Such love was in Moses and in Paul, that the one wished to be put out of the book of life to save the people from destruction, the other of mere love wished to 
Exod. 32.  be accursed for their brethren to do them good.  
Such is the nature of perfect love, that Abraham prayed 
Effect of love and prayers.  for the Zodomites, and Moses for Pharaoh and the Egyptians, though they were wicked people; for that is the law, love your enemies, and do good to them that 
Gen. 18.  hate you.  
So Stephen the first martyr, following the example of his master Christ, prayed for them that stoned him, for all virtues have their force & power from prayers, faith 
Gen. 22.  is strengthened by prayers, love confirmed by prayers, and repentance continued by prayers.   

In the eleventh Regiment is described the divers kinds of thefts, of usury, and slander, and of laws provided for the punishment of the same.  
THe law commandeth, Thou shalt not steal, which containeth not only all kind of falsehood, fraud and deceit, as before is spoken, but also justice, equity, charity, and conscience.  
Such was the justice of Abraham to 
Gen. 13.  his nephew Lot, that though their servants contended and fell out, yet they both agreed, for Abraham used great justice, divided their portions equally into two parts, and gave the choosing thereof to Lot.  
The like justice was between jacob, and his father 
Gen. 3.  in law Laban, separate thou or I said jacob, all the sheep which have great spots, and little spots, and all black lambs among the sheep shall be my portion and wages, and every one that is not black, nor 〈◊〉ted among the sheep and the lambs, shall be the 〈◊〉 to me, for my righteousness shall answer for me.  
Thus were they in ancient time instructed by the law of nature to love one another, and to use justice and charity.  
A Heathen man could say almost so much, Prudentia non vult falli nec fallere potest; that a wise man neither 
Cic. de finibus. 5.  can, nor will be deceived.  
In like sort, Thou shalt not commit adultery; and therefore the law commandeth men to be chaste, sober, and temperate, both in body and mind; for the law requireth inward and outward obedience, as well in Angels as in men, for outward evil springs from inward corruption; Murder proceeds from hatred and malice of the heart; Adultery cometh from wicked and filthy lust of the heart; Theft is falsehood and fraud in the heart; to steal other men's goods, therefore to do, or to wish any thing against the law is sin: for the law is spiritual, 
The effects of laws in inward and outward obedience.  and he that is not subject to the law, saith Paul is subject to the wrath of the Lord, for by the law we know our sins, and in the law, consisteth the knowledge of our life; for the Lord hath decreed a necessiti●… of obedience to the laws of civil Magistrates; for it is said, Inuictae leges necessitatis, and though the law doth accuse all men, yet the law doth freely promise with a condition of obedience, as the Gospel promiseth with a condition of faith, for as by the law we see as in a glass the corruption of nature, and deformity of sin, so by the law we are taught what is to be done, and by the Gospel, how things ought to be done.  
Among the romans for the space of 300. yearer, well-nigh after the building of Rome, they had no laws written, but Ius regis, before they sent for the law of the 12. Tables, from Athens, which law was so obscure, that 
Edictum principis.  they brought Hermadorus from Greece to Rome, to interpret the laws of the 12. Tables, which law against theft was so severely executed, that it was lawful to kill a 
The law of the 12. Tables against theft.  thief, that would not yield, especially in the night time; for the law was, Sifurtum sit factum nocte, si eum aliquis occidit, iure caesus esto, if a thief be found breaking any man's house in the night time, & be smitten to death, no blood must be shed for him, which is also Moses law, except the sun be up when he is found; but if a thief were taken in the day time with his theft with him, he was by the law of the 12. Tables, to become his slave and bondman, of whom he stole it, & to be used as pleased the party all his life time after.  
another law of the twelve Tables against other 
another law●… of the twelve Tables.  injuries was, that if any man's servant had stolen any thing, or his beast had done harm, or endamaged his neighbour, or a stranger, he was to yield his servant, or his beast that so offended, to the party grieved, and so by the law of the 12. Tables, the master of the servant was 
Exod. 22.  free; for a thief that cannot make restitution for his theft, must be sold, according to Moses law.  
The severest law among the Romans, was Lex julia, which appointed just punishment for treason, adultery, and theft: by Lex julia in Rome, theft was as severely 
julius law against theft.  punished as adultery, and adultery punished as treason, for the law saith, a man must not rob, for thieves are accursed, men must have no conversation with thieves.  
Also there was a law in Lycia, that if a free man should steal any thing, he should lose his freedom, and become a bondservant to him of whom he stole it, and by the law of Lycia never after to recover his liberty, but to live as a bondman all his life time.  
Bocchoris law in Egypt was, that if any wayfaring man find a man in danger of his life, and so to be slain by thieves and robbers, and not help him, either by his slothfulness or negligence, if he could, he was by the law of Bocchoris guilty of death, because he did not aid and help him with all means possible he 
Bocchoris laws.  could.  
Again if a man were robbed by thieves on the way, though he were not killed, and not rescued of any that could, and neglecting to follow after the thieves, he or they (by the law of Bocchoris) were punished and beaten with a certain number of stripes, and kept without victuals three days.  
Lycurgus made no laws in Sparta against theft, for it was lawful by Lycurgus law, among the Lacedæmonians to use theft, unless the party were taken with the 
Theft left unpunished by Lycurgus law  theft; which if he were, he should be severely punished, following the manner and custom of the Egyptians, and the old Germans, which had no law written against theft, but left unpunished, and therefore there is no transgression, where there is no law.  
There was then, and is now a greater kind of theft then stealing among divers nations, which is usury, forbidden by the laws of God, as well as theft, for before Bocchoris law, which banished usury, the law was 
Bocchoris law against usury.  in Egypt, that the creditors might arrest the bodies of the dead for debts, and that they should be unburied till the 
Illiad. 1.  depts were paid, Pecunia est enim anima & sanguis mortalibus, which law was abrogated by Bocchoris, that debts only should be paid of the goods of the debtor, and not their bodies to be imprisoned, for that they should be always ready for defence of their country, and not imprisoned either for debt, or usury.  
Solon brought this law from Egypt unto Athens, and called it Sysacthia, against usurers. This law was after executed in the market place of Athens by Agis, who extremely 
Solon's law against usury called Sysacthia.  hated usury, where he burned all the usurers writing tables, of which fire Agesilaus was wont to say, that he never law a better fire in Egypt, Persia, nor in Greece, then when Agis burned all the writing tables of 
Diod. sic. lib. 2 cap. 3.  the usurers in the market place at Athens, for before Solon brought this law from Egypt unto Athens, dead men's bodies might be arrested, and an action might be had before the magistrate called Zeteta, for satisfaction of debts 
Zeteta.  in Athens.  
Therefore Solon's law was, that no man should credit the son while the father lived, & to avoid further 
Solon's law.  dangers, lest the son should practise against the father (which children do use against their parents) the law was, that he which would c●…dit the son, during the life of the father, should have no action against the son, after the father's death.  
So hateful was usury among (well-nigh) all nations, that where punishment of theft was but double, punishment of usury was quadruple, and therefore Lu. Genutius, Tribune of the people in Rome, abrogated former laws of usury in Rome. Lucullus in his victory over Asia, 
Lucullus and Caro banished usury.  among other Romanie laws which he gave them, set all Asia free, and at liberty from usury. So Cato made a law, that no usurer should dwell within the province 
Alex. Neapol. lib. 1. cap. 7.  of Cicilia.  
So also Lycurgus made a law to banish usury so far from Sparta, that it should never be named, 
Lycurgus.  nor spoken of within Sparta.  
The law of Moses among the Hebrews was, Thou shalt not give to usury to thy brother, as usury of 
Moses law against usury.  money, usury of meat, or usury of any thing that is put to usury, thou shalt take no usury or advantage of him, but thou shalt fear thy God, that thy brother may live with thee; if thou take thy neighbour's raiment to pledge, thou shalt restore it unto him before the 
Deut. 23.  sun go down, ye shall not oppress the poor with usury.  
An example thereof in the Gospel, a servant ought to his master ten thousand talents, and upon entreaty his master loosed him, and forgave him the debt, but that 
Math. 18.  servant went out, and found one of his fellows that ought him an hundred pence, laid hands on him, took him by the throat, and cast him into prison without compassion, until the debts were paid.  
There is an other kind of theft which is not the least, to steal the good name and fame of any man by scandalous tongues, and therefore it was not lawful in 
Solon's law against nicknames.  Athens, not so much as to reach the longest finger towards any man, for it was a note of infamy, as though he should call him Catapygos, a dog or a beast. 
Catapygos.   
Likewise if any would call a man Hodidocos, or Sycophant 
Obscessor via●…um.  in Athens, he might have an action by the law of Solon, before the judges called Areopagitas.  
So to call a man in Egypt an ass, an action might be had by the law of Bocchoris against the party. 
Bocchoris law   
The like law was in Persia against those that would call a man a coward.  
The law of Christ set down in the Gospel, is, that whosoever calleth his brother Racha, or a fool, is in danger of judgement: so it is commanded by the law of Moses, that none shall go up and down with slanderous tongues, to tell tales among the people, for the 
Leuit. 19  punishment of this fault is stripes, or amerciaments by the same law.  
And therefore he that will see good days, must refrain his tongue from evil, and his lips that they speak 
Psal. 33.  no guile, saith the Prophet, Liber a animam meam à labijs iniquis & lingua dolosae.  
The tongue is fire, yea a world of wickedness, it defileth the whole body, it setteth on fire the curse of nature, we put bits into the horses mouths, that they should obey us, and we turn them about as we list.  
And therefore saith Xenophon, Omnibus animalibus facilius 
Xenoph. 1. Paed.  est quam hominibus imperitare, all creatures are more obedient to the law then man.  
Ships which though they be so great, yet are they turned about with a very small rudder; our of one mouth proceedeth blessings & cursings, with the which 
james cap. 3.  we bless God, and curse men, which are made after the similitude of God; all things are tamed by man, but the tongue can no man tame, for it is an unruly evil, full of deadly poison.  
Thou shalt not slander thy neighbour, neither shalt thou hate thy brother in thy heart. These and many such judicial laws are set down in the law of Moses.  
Therefore said Solomon, he that keepeth his mouth, 
Pro. 13.  keepeth his life, but the wicked man's tongue is full of slander and shame; Futiles in utiles, and therefore it is great wisdom not to believe any thing rashly, for it was ever good counsel, Caue cui credas neruus sapientiae est, and therefore the punishment of the tongue, was in divers countries diversly punished.  
And therefore Alexander the great reading certain secret Letters, suffered his only friend Ephestion to read the same Letters, and after Ephestion had read them, Alexander took his signet & laid it on Ephestions mouth, as a seal to keep silence, and said, Anima consilij secretum. And therefore the punishment of the tongue, was in divers countries, diversly punished.  
In Persia the tongue should be cut off, and nailed to a post, or to a pillar, in the market place.  
In Egypt the tongue should be cut off, and sowed upon the soldiers helmet; in offending the law of arms, or for offending the state, hanged upon their hats or caps. In other places for their blasphemy, itshould be hanged upon pinnacles of temples, or on walls of cities to be eaten of fowls of the air. The like law made Plato for the 
Plato's law.  hand that killed itself, that it should not be buried.  
Yet Augustus Caesar, being persuaded by his friends, that one Aelianus that spoke hard of the Emperor should be punished for his ill tongue, answered, No more but 
Suet. in Augusto.  Aelianus shall know that Caesar Augustus hath also a tongue.  
The like answer gave Philip of Macedon to an ill tongued man, whom when his Council would have him banished out of Macedonia, God forbid said Philip, he will speak worse of me in a strange country, then in his own.  
But Ramyrus king of Spain, being so soft and so gentle of nature, that many of his Nobles had him in contempt for his softness, but he at length in the midst of their contempt and of his softness, caused eleven of them to be beheaded in the city of Osca; saying, Nescit vulpecula can quo ludat; for it is an old saying, It is dangerous to play with Lions; Leonen vellicare periculosum est.  
Yet many slanderous tongues with wicked counsel, ever practised mischief, as Doigs counsel to Saul against Abimelich, Achitophel's counselto Abs●…on, against 
Achisophel.  David his father.  
But the counsel of Daniel to Nabuchodonozer, was to hate sin by righteousness, and his iniquity by mercy towards the poor, such was the counsel of joseph to Pharaoh in Egypt, in providing against the famine to come.  
Many with the false prophet Balaam, have their 
Slanderous tongues practised mischief. Tacit. 1. annal.  tongues with Israel, but their hearts with Balaac. Multi malum sub lingua, non in lingua habent.  
Many there be like Laban, that deceived jacob for his wife, and gave Leah for Rachel; too many there be like the Samaritans, that seemed in public show to help the Israelites to build the Temple, and yet secretly in what they could hindered them.  
Many such say with Sigismundus the Emperor, that he which cannot dissemble cannot live, like Tiberius, who only preferred and commended his dissimulation, before all other his virtues; for it was ever Tiberius saying, Nullam ex suis virtutibus magis quam dissimulationem diligebat.  
Vlixes dissembling to be beside himself, lest he should go out of Greece with Agamemnon to the wars, Palamedes tried him with this stratagem, laid Vlixes child before the plough share, whereby Vlixes dissimulation was found out by Palamedes.  
So Gedeon found out the Ephraimites not to be true Giliadites, by pronouncing the letter Schiboleth, who slandered the Gileadites to be runagates of Ephraim, and therefore Gedeon commanded that none should pass over Iorden, unless he could pronounce Schiboleth. The Gibionites very cunningly dissembled how far they came, what pain and travel they took, to feeke the favour of joshua and the Israelites.  
Yet Plato allowed dissimulations in Princes and Governors to effect some purpose, for said he, Mendatie & fraud uti imperantes debere, ad comodum subditorum. 
Pleto de Repub. 5.   
There is nothing so necessary in a Commonwealth saith Cicero in some respect, as dissimulation, Nunqua●… 
Cic. pro Milone.  regent, qui non tegent.  
That made Seneca to say, that in Courts with Kings and Princes, dissimulation must have chief place. Fra●… enim sublimi regnat in aula.  
For if love be not perfect nor esteemed and embraced for itself, where shall we find true friendship? If all men be addicted to their private gain without doing good to any man, or speaking well ofany man, where shall we find a beneficial man to his country or to his friend? for he that thinketh to do good to another to gain profit to himself, that man said Cicero is not to be 
Cic. de leg. lib. 1.  thought beneficial to his friend nor to his country, but an Usurer to himself.  
The natural society among men, and mutual love ought to be such, that as Cicero said, If any would ascend up to the heavens to view the beauty and ornament thereof, unsweet were the admirations he saw, unless it might be imparted to friends.  
So may we speak of ungrateful and slanderous men, who are not thankful for any benefits done, and therefore an action might be had against ungrateful men among the Macedonians, and be brought before a judge, as if they were in debt, as debtor, not requi●…ing one good turn with another, according to the law of nature, much like to Charondas law, which forbade civil citizens to associate themselves with evil ungrateful men, which are as Cicero saith, Tanquam glabra ad libidinem via, which infect good men for being familiar with them, and therefore an action might be had by law against honest men for coming oft to the company of these wicked evil men.  
And so it was among the Athenians, which had the like law against unthankful men; for as Demosthenes 
Alex. Neapolit. 5. cap. 1.  said, He that receiveth a benefit, ought ever to be mindful to requite it, and he that benefits his friend ought to forget it, as a man bound to do any good he can by the law of nature, for so just men are bound to do; Non solum juxta leges sed legibus ipsis imperare. 
Plato in 〈◊〉.   
The wicked & ungrateful Gergesites hunted Christ out of their country, because he healed a man possessed of a devil, they had rather have their devil dwell with them then Christ; they more esteemed their swine then the doctrine of Christ, like the jews who had made choice of Barrabas the murderer, before Christ their Saviour.   

In the twelfth Regiment is mentioned the severepunishment of false witness, together with the lawful oaths of divers godly men.  
THe law is, that if any be found that hath given false witness against his brother, let him stand before the Lord 
Deut. 19  and before the judges, and you shall do to him, as he thought to do to his brother, that life for life, eye for eye, tooth for tooth, hand for hand, and foot for foot, should go; A false witness shall no remain unpunished, and he that speaketh lies shallperish. 
Prou. 19 & 24.  Again, be no false witness against thy neighbour, 
Psal. 101.  hurt him not with thy lips. This is the sentence of the law pronounced by the Lord. 
Deut. 27.   
He that privily slandereth his neighbour, him will I destroy (saith the Lord) for he that telleth lies shall not dwell in my house, nor tarry in my sight, cursed is he that striketh his neighbour secretly, and cursed is he that taketh reward to shed innocent blood, and all the people shall say, Amen.  
And for that lies and perjury are knit together with false witness, we will examine the laws of other Nations with the laws of God, and what punishment they have for the same.  
Four hundred false witnesses did the Prophet Michaeas reprove of Baal's Prophets, which counseled king 
divers false Prophets of Baal reproved by Michaeas and Elias.  Achab to war against the king of Syria. Did not one true Prophet Micheas, prove these 400. false Prophets to be false witnesses against the Lord? but Achab by the king of Syria was slain, as Michaeas prophesied.  
So did Elias kill four hundred and fifty false Prophets of Baal at the brook Kyson, for bearing false witness against the Lord; for they affirmed that Baal was God.  
And the Prophet Daniel caused 80. of Baal's Priests to be slain at Babylon, for their lies and false witness 
80. of Baal's Priests reproved.  to the people against the Lord. These Idolaters were the worst kind of witnesses, because they bore false witness against the Lord, to please Nabuchodonozer & king Achab.  
The two Elders made themselves false witnesses against Suzanna in Babylon, they were found by Daniel to 
Suzanna.  be false witnesses and adulterous judges, and were stoned to death according to the law.  
jezabel brought two false witnesses against Naboth for his vineyard, to her husband king Achab, and they said that they heard Naboth curse God and the king, and Naboth was carried out of the city, and there they stoned him with stones to death; but sentence was pronounced 
Naboth stoned to death by false witness  against him by Elias the Prophet, saying: In the same place where the dogs licked the blood of Naboth, shall the dogs lick the blood of Achab also. Non magis potest mactari opima iovi, quam Rexiniquus.  
Thales being demanded, what was the strongest thing that he saw, answered, Tyrannum senem.  
Stephen was accused that he spoke against the Lord and Moses, and the jews brought two false witnesses against 
Stephen the first martyr  S. Stephen, saying: This man never ceaseth to speak evil words against this place, the laws, and the holy Temple.  
How often fought the jews means through false witness to condemn Paul, crying out upon him, This 
Paul.  Paul speaketh against this holy place, against the law, 
Act. 24.  and against the people, and brought Tertullus the Orator, as a false witness to accuse and to plead against Paul before Faelix the Roman deputy.  
These forget the saying of the Prophet Michaeas, who cried out and said, you judges, you give sentence for gifts; ye Priests, you teach for lucre; ye Prophets, you prophesy for money, you build up Zion with blood, and jerusalem with doing wrong.  
What dare not false witness do, when they accused Christ to be a glutton, a bibber of wine, a blasphemer, denying 
False witness against Christ our saviour.  tribute to Caesar, for being a seducer of the people, a Samaritan, a conjuror, and one that had the devil, a breaker of the Sabbath day, they wanted no false witness to prove all these things against Christ, and yet against Mar. Cato, being accused by his enemies in Rome 
Mar. Cato.  fifty several times before the Senators, they could not bring any one witness to prove any thing against Cato.  
Aristophantes in Athens, being accused before the judges Areopagitas, 95. times, he pleaded his cause, and 
Aristophantes  shifted out himself from the malice of his enemies, not able to bring one witness against him, that both Cato in Rome, and Aristophantes in Athens, were set at liberty, and yet the Martyr Stephen, the Apostle Paul, and the son of God himself, wanted no witnesses, but had all jerusalem to bear witness against them.  
Zaleveus made many laws, but especially religious and ceremonial laws, imitating his master Pythagoras, who was a very ceremonial Philosopher, he made a law 
Zaleucus law against false witness.  that no man should go about to corrupt justice or judgement, either by perjury, false witness, or otherwise, and the punishment for those that broke Zaleucus law, was not redeemed with money, but performed with shame and infamy, pains and tortures.  
And therefore Bocchoris made the like law in Egypt against perjurers and false witnesses, as against those 
Bocchoris law  that broke their professed faith and religion towards 
Diod. sic. lib. 2. cap. 3.  God, and violated their faith and bond of society towards man, with no less punishment then with death.  
Artaxerxes so hated lies, that he made a decree among the Persians, that whosoever were found & proved a liar, should have his tongue set unto a post, or a pillar in the market place, fastened with three nails thereunto.  
The laws of Moses to the Israelites against any great offence, was to stone them, to burn them, or to run upon them.  
The laws of the Indians against false witness was, to cut off the ends of all his fingers from his hands, and 
Alex Neapol. lib. cap. 10.  the ends of all his toes from his feet.  
The laws of the Persians as you heard by Cambyses and Darius, was flaying and hanging against false witnesses and corrupt judges, as you read of Sandoces and Sinetes.  
The punishment of false witness by the Turks, was and is executed in this sort, that he shall be set on 
The Turks punishment of false witness.  a Mule with his face backwards, holding the tail of the Mule for a bridle in his hand, and so to be carried round about through every street of the town, and after burned in the forehead with two letters, as a mark of false witness.  
By the law of the 12. Tables among the Romans, he that was convicted for a false witness, should be 
The law of the 12. Tables.  thrown headlong down from the rock Tarpeia, which law was first exercised and executed in Egypt, and a long time after brought from Athens to Rome.  
For the law among the Egyptians was, that false witnesses should pe punished with the like death.  
The Indians had the like law as the Persians had, that if any man were found three times a liar, what state 
Indians.  soever he were of, he should be neither magistrate nor officer, during his life, but should be deprived of all honour and credit, and lead his life private in silence; and yet among the Egyptians lies were left without laws unpunished.  
The laws of all countries were sharp and severe, against rebellious servants and false witnesses, which like 
Laws against rebellious servants.  seditious serpents seek secretly to forsake and defraud their master both in word and deed.  
And therefore the testimony of the servant against 
Alex Neapol. lib. 3. cap. 20.  their master, by the law of Romulus among the ancient Romans, was not admitted; so that many of the late Emperors of Rome made a decree, that those servants that would accuse their masters, should be slain as ungrateful and treacherous servants.  
So did Sylla use Sulpitius' servant for betraying of his master, though Sulpitius was Sulla's enemy.  
This continued until punishments were set down, 
Paucicapa a kind of punishment.  and appointed by law, for crimes and offences by servants, as carrying a fork made like a gallows on his shoulders, or with Paucicapa, or burning marks in the foreheads, as the Syracusans used to burn their bondservants in the forehead with the print of a horse, to note them as their own bondslaves. Melius enim est 
Cic. ad Attic. Epist. 1.  vitiosas partes sancare quam execare. For the law doth respect no person otherwise then by justice; laws than were made, how much, and how far the authorities of masters extended over their servants.  
Among the Lacedæmonians, the law of Lycurgus was so austere, that it was lawful for their masters to kill those wicked wilful servants, that would practise 
Lycurgus law●…  either by word or deed any falsehood against their masters.  
Alexander in his great fury, against all laws, slew Calisthenes his servant and Philosopher, for some sharp and quick words, yet Calisthenes spoke but what he ought 
Plut. in Alex.  to speak, but not how he ought to speak. Quae debebat, dicebat, sed non quomodo debebat.  
Calisthenes though a Philosopher, yet he forgot this lesson, Facile prsse loqui cum Rege, sed non de Rege. Herein that which was spoken of Hannibal, may be spoken of Alexander: Armis vicit, vitijs victus.  
But better could Anaxarchus flatter Alexander then Calisthenes, lamenting the dearh of Clitus, whom he slew in his fury. Art thou ignorant king Alexander (said Anaxarchus) how ancient wise men caused the Image of justice to stand by jupiter, that whatsoever jupiter had decreed, it was taken for a law, for that justice was on his side.  
The like speech may be spoken of julia, procuring her son in law to offend with her. Dost thou not know thou art an Emperor, which makest law to others, and makest it not to thyself?  
A law was made in Athens, not only against servants, but against any treacherous man whatsoever, were he never so great, that though he died in his country, yet should he not be buried in his country, but be carried 
Alex. Neapol. lib. 6. cap. 14.  out of the confines of Athens; so was Photion and others that were suspected of any treason.  
another law among the Grecians was, that he which prodigally and wilfully consumed his father's patrimony, should not be buried within his own country of Greece, so those kings of Egypt, that neither obeyed, nor lived under the law while they lived, should not be buried in their Pyramids: so were some of the kings of judah and of Israel, unburied for breaking of the law.  
There was a law made by king Agis in Sparta, that the servants called Hilotae, for their rebellious sedition against their masters, were condemned to be in perpetual 
Hilotae.  servitude; neither might their masters make them free in Sparta, neither might the servants go out of Sparta, but live there like bondslaves, and their posterity after them, which should be called Hilotae. Oportes 
Arist lib. 5. Polit, cap. 11.  enim supplicia more patrio sumi, offenders most be punished, as Aristotle saith, after the laws and custom of the country.  
The like law made Solomon against Semeia, for that he took part with Absalon against the King, railed and slandered David, and threw stones at him, that if he should but once go out of jerusalem, he should die for it, by the sentence of Solomon.  
And so in Athens the like law was made, that those that the Athenians overcame at the river Hister, they and their posterity should be as captives and bondslaves in perpetual bondage, with one name given to them and their posterity called Getae, as Hilotae were in Sparta. 
〈◊〉.   
Among the Persians, their law was, that the servant being bought with money, that fled afterwards from his master, being taken, he should be fettered and bound in chains, and so bound to serve his master.  
False witnesses are liars, perjurers, and blasphemers, either with perjured tongues for a man's life, or with slanderous tongues for his name and good fame, calling God to be witness of untruth; so the false prophets and priests of Baal did, whom Elias therefore destroyed at the brook Kyson, false witness is a murderer of his neighbours, false witness selleth blood for money, 
Deut. 19  a thief that selleth men's lands, livings and lives secretly; for it is written in the law of Moses, that thou shalt not remove thy neighbours mark which they of old time have set in thine inheritance.  
So Numa Pomp. made the self same law in Rome, that whosoever would plough up, any of his neighbours marks or meres, both he and his oxen should be slain and sacrificed to god Terminus, upon the very mere where the offence was done.  
False witness is a defamer and slanderer of men's credit, and therefore the law of the twelve tables 
The law of the 12. tables against slanderers.  saith, Siquis occentavisset, aut carmen condidisset quod infamiam faceret flagitiumque alteri capitale sit, If any would write slanderous libels, or infamous verses, touching a man's credit, good name and fame, he should die for it.  
The self same law was by Solon made in Athens, that upon any slanders or nicknames an action might 
Alex Neapolit. 6. cap. 10.  be had before the judges Areopagites.  
How much more false witnesses and perjurers, that seek men's lives by false oaths are to be punished, whose conscience are burned with hot irons, of 
Leuit. 9  whom is said, Conscientia, pietatis lacinia, for you shall not swear by my name falsely saith the Lord, neither shall you defile the name of your God.  
The Lord though he commanded his people that they should not swear at all, neither by heaven, for 
Oaths.  it is the Lords throne, neither by the earth, for it is his footstool, for the scripture used the speech of the Lord for an oath, Dixit Dominus, it was an oath, and the 
Of oaths.  Lord swore by the excellency of jacob, he swore by himself, 
Amos. 8.  Per me ipsum iuravi.  
Oaths may be well and justly required in lawful causes, for Abraham made his servant to swear by the God of heaven and earth, not to take a wife to his son 
Gen. 24.  Isaac, of the daughters of the Canaanites, but of his own stock and kindred, and therefore he caused his 
Of the manner of oaths among the Hebrews.  servant to lay his hand under his thigh, which ceremony declareth the duty and obedience the servant should have to his master.  
jacob swore the like oath, as his grandfather Abraham did, and caused joseph his son to put his hand under his thigh, as an oath that he should not suffer him to be 
Gen. 27.  buried in Egypt, but to be brought from Egypt to Haebron, to the field Machpela●…, and there to be buried with his fathers.  
Abimelech requested Abraham to swear, jura per deum, ne noceas mihi, nec stirpimeae, and Abraham swore unto Abimelech, 
Gen. 22.  and named the place where they both swore Berseba.  
jacob swore unto Laban his father in law, Pertimorem in Patrissui, by the fear of his father.  
David swore against Nabal, and said, Hocfaciat mihi dominus, Thus God do unto me, if I leave Nabal a head, for that he denied me and my company a little victuals, 
1. Reg. 25.  being a hungry.  
Solomon swore unto his mother, by the Lord, Thus God do unto me, if Adoniah live, for that by seeking Abizaig he seeketh also the kingdom. 
3. Reg. 17.   
Elias the Prophet swore unto Achab king of Israel, Vivit Dominus, as sure as the Lord liveth. So Elize●…s swore unto Elias the like oath, Vivit Dominus, I will not forsake thee: this kind of oath is often used in scripture, as the Lord liveth, or as thy soul liveth.  
Paul the Apostle used this oath, God is my witness, whom I fear: in an other place, Testem Deum invoco in animam 
Galath. 1.  meam, I call God to witness to my soul: and again, 
Coloss. 1.  God knoweth that I lie not.   

In the thirteenth Regiment is set down the danger and inconveniences that happened by ambition, and what laws divers countries made to banish the same.  
THe states of Princes and countries are ever in most danger, where ambitious men be, who fearing nothing at all secretly to speak against Princes and Magistrates ambitiously, whose ambitious nature seeks not only to rule and reign, but also to practise (without fear) through policy, to undermine states, and to overthrow their country through ambition. Pacem 
Plato de leg. lib. 12.  contemnentes & gloriam appetentes pacem & gloriam perdunt.  
Of these men Plato saith: Siquis privatim sine publico scitu, pacem bellumuè fecerit, capitale esto.  
Ambitious men are not so glad and proud to see many follow them and obey them, as they are spiteful and disdainful against any one man that esteems them not; so ambitious and proud was Ammon, that he could 
The pride of Ammon.  not endure the sight of Mardochaeus.  
The ambition of Abimelech was such, that he slew 
Abimelech.  three score and eight lawful sons of Gedeon, his brethren, upon one stone, to become a judge in Israel, himself, being but a bastard.  
Absalon the natural son of David, went most ambitiously about to win the hearts of Israel from his father, 
Absalon.  embracing and kissing every one that came unto him, saying; I wish there were some that would minister 
Many great men ambitious.  justice to the people.  
Such is the nature of ambitious men, Qui honores quieta Repub: desperant, perturbata, se consequi posse arbitrantur. Can a man go barefooted on thorns, and not be 
The nature of ambition.  pricked? can a man put coals in his bosom, and not be burnt? can a man be ambitious, and not be treacherous? for ambition claspeth envy, as the ivy claspeth the Oak, and as the ivy sucketh all the moisture of the Oak, so envy sucketh all the moisture of the ambitious man.  
What was the end of Ammon for his ambition? to be hanged upon the self-same gallows which he prepared for Mardocheus.  
What got Abimelech by his ambition and murdering of his brethren, but to have his brain pan broken 
judic. 9  and slain, and that by a woman in the City of Argos.  
The end of Absalon was no better, but to be brought by his own mule, and to be hanged by the hair of his own head in the wood of Ephraim, where his mule left 
The end of ambitious men.  him. Impia proditio celeri paena vindicanda.  
Had these ambitious men observed the three precepts which Brasidas taught his country men the Athenians, Velle, vereri, & obedire, they might have died a more honourable death, then to be hanged and killed by those whom they sought ambitiously to destroy by their next kindred, and chief friends.  
These be such men, Qui suam sibi fortunam fingunt. 
Plato de leg 9   
The like law was appointed by Plato for treason, as for sacrilege, judices istis proditoribus dantur, qui sacrilegis solent: for as Philip of Maecedon was wont to say, Amare se prodituros non proditores, so Augustus Caesar after him used the like words; Proditionem non proditores 
Stobaeus Sermo.  amo.  
And therefore Corah, Dathan, and Abiron, and all their complices, to the number of two hundred and 
Numb. 16.  fifty, were swallowed up of the earth alive, for their 
Numb. 12.  ambitious murmuring against Moses. The Lord spared neither Aaron, Moses brother, nor Myria his sister for the like offence; so severe was the Lord in his laws, that he spared not Moses himself.  
And therefore Zaleucus made a law among the 
Zaleucus law against ambitious men.  Locreans, to suppress the pride and insolency of great men, who did more harm their Country through pride and ambition, than they did profit their country by just and true dealing.  
The like law against ambitious men, was made in Syracuse, which secretly sought through ambition to excel others in singularity, both in wisdom and in wealth, and therefore were they banished for five years out of Syracuse, according to the law which was 
The law Petalismus against ambitious men.  made against ambition called Petalismus, lest their greatness through ambition should do more harm to their country, then good.  
In Rome for a time ambition was not known; until the romans grew great out of Italy, than Cai. Petilius Tribune of the people, made a law, that no man through ambition, which then grew in Rome, together with the greatness of the Empire, should make means by money or reward to bear office in Rome.  
After Petilius, Cincius decreed an other strait law against ambitious means to become Magistrates, that none of the Patricians, or any other that were ambitious 
Cai. Petilius & Cincius laws against ambition in Rome.  to become magistrates or officers in Rome, should come in a gown or any long garment into the Senate, lest they should carry money secretly in their bosom, to corrupt the people, for the choosing of Censors, Praetors, Consuls, and other officers, were in the election of the people both in Rome and in Athens alike; for there was nothing in Rome but Forum & Senatus, laws decreed in the Senate by the Senators, and weapons in the market place by the Tribune ansd the people, to resist the same.  
The law of Cass. Longinus, Tribune of the people was, that every Tribe by itself of the 35. should bring 
Alex. Neapol. lib. 4. cap. 3.  their several Tables, where the voices of the people were secretly pricked to avoid ambition and quarrels, which law was called Lex Tabellaria.  
another law among the Romans was, to avoid ambition among the people, that the Senators with the consent of the people, should elect one Consul, and that Consul so chosen, should choose one of his own friends to be his fellow Consul; for it was not lawful for both 
Cic. de leg. li. 3  the Consuls at one time to have sergeant to bear Maces before them, but one after an other monthly; neither might a Consul be chosen again within ten years after his Consulship, which laws were made only to avoid ambition.  
The like law was among the thebans against Merchants that were called Mercurij proles, which hunted for private profits, and gaped for gain, which forbade them that had been officers within ten years after, not to be chosen governors again in that office, for that Merchants be not fit men to be Magistrates: and as Aristotle 
Arist lib. 3. polit. cap. 〈◊〉.  saith, Parum generosa haec ratio, vitae & vertuti adversa.  
Against which Demosthenes exclaimed in his banishment, the three monsters of Athens, Populus, Noctua, and Draco, but two of these monsters ruled always in Rome and in Athens, Noctua & Populus, men and money.  
And therefore the law Ostracismus was made in A thence 
The law Ostracismus in Athens against ambitious  against such ambitious men, as would secretly seek to grow into greatness to win the favour of the people, that they should be banished out of Athens for ten years, as Themistocles, Alcibades, Demosthenes, and others. This law of Ostracismus, was ever ready in A thence, so long against the greatness of ambitious men, that at length it grew against base men that would practise any sinister means among the people.  
For it was a practice among the Athenian, lest one should grow greater than an other, to make this law Ostracismus, according to Aristotle's rule, Neminem unum 
Arist. 5 poli●…. cap. 11.  magnum facere, communis custodia principatas.  
The kings of Egypt that did not minister justice rightly, nor observe the law justly while they lived, might not be buried after they died, for it was lawful for any 
Amzitious kings of Egypt might not be buried.  man to accuse the kings of Egypt, before they were buried, of any ambition, injustice, or crime, before committed against the law, for nothing was more ignominious to the kings of Egypt, then to be deprived of their burials, 
Diod. sic. lib. 〈◊〉 cap. 3.  which made them live more circumspectly, using justice and observing the law.  
But what were the Kings of Egypt better to be buried in sweet odours in their Pyramids, or the Heathen Princes of the world to be buried in Suis Mausoleis? was not poor Lazarus better in Abraham's bosom, than the rich man tormented in hell? for he cannot be ill buried wheresoever he is buried that dieth well; neither can he die ill, wheresoever, or howsoever he dieth, that liveth well; and therefore, Non potest male mori, qui bene vixcrit, saith Augustine.  
A people in India called Pedalij, among other their 
The law of the people Pedalij to justice.  vows and prayers, they wished nothing to be granted unto them of the Gods, but to be just, and to use justice. 
Alex. Neapol. lib. 6. cap. 17.   
Appollonius Thianeus the Philosopher's wish was, Pa●…a habere & Nullius in digere, and to know good and just 
Appollonius and Socrates wishes.  men, and to avoid the company of wicked and unjust men. Socrates' wish was, to have a sound mind in a sound body.  
In Eliopolis, a city of Egypt, the Image of justice was set up in the market place without a head, and on the right side of justice, the Image of a king was painted 
The Image of justice, etc.  blind, without eyes, because he should not see his friends nor foes, but govern without affections; and on the left side of justice, the Image of a judge was painted without hands, because he should not receive bribes, and be corrupted in his judgement, juditij venenum sua cuique utilitas, and therefore the judges called Areopagitas in Athens, might not sit on life and death in the day time, while the sun were up; but in the night, because they might not see the prisoner in the face, to move affections, but to hear their causes to do justice; so is the law of the Lord; Accept not the face of the poor, fear not the face of the mighty. So the Philosopher could say, Deus enim nusquam & nunquam iniurius, semper iustissimus.  
A Philosopher after he had seen these pictures at Eliopolis, he caused the picture of an ambitious magistrate 
The picture of ambition without legs.  to be painted without legs, because he should not climb too high, saying, Agesilaus climbs in Sparta, to overthrow Thebes, and Epaminondas climbs in Thebes to overcome Sparta.  
This is that ambition every where, Quae frontem aperit 
Cic. proplan●….  & mentem tegit.  
But these ambitious men remember not Lot's wife, who seeking to save her life by looking back on Sodom, 
Luk 17.  she lost both herself, Sodom and Zegor.  
So that among all nations in all countries, ambitious men are such, that some with Absalon, seek to plant and set their names on earth by some monuments of fame, but die ignominiously without monuments or fame, like Absalon.  
Some with Sebna build them sumptuous Tombs in their own country, but are buried in an other 
Sebna.  country.  
Some with Achab build them ivory houses, who most ambitiously sought Naboths' vineyard, but he 
Achab.  did not long enjoy it; and some seek with Nimrod to 
Nimrod.  build towers in the air, like to the King of Mexico, when he is sworn at the first coming to the kingdom, who among other oaths must swear, that the sun must keep his course, shining always in sight; that the clouds must let rain fall down; that the rivers must run their course, and that the earth must bring forth all kind of fruits.  
These kind of men search those things that be under the earth, and those things that be above the heavens, 
Plato in Apol.  Satagunt inquirentes (saith Plato) quae subter terram & quae super caelum sunt.  
We read of Antiochus, after he had taken jerusalem, after such slaughter of men, women, virgins, children, and Infants, that within three days there was slain four 
The pride and ambition of Antiochus.  score thousand, and as many sold as were slain, and 4000 taken prisoners, after he had taken a thousand and eight hundred talents out of the Temple, he went with such a haughty proud mind from jerusalem to Antioch, as Xerxes went from Persia into Greece, thinking in his pride to make men sail upon dry land, and to walk upon the seas, but as they lived both, so they died, the one miserably murdered in his own country, the other most miserably died out of his country.  
These and such ambitious men, in seeking to build their great name and fame on earth, as Xerxes and Antiochus, they become so odious and contemptible in their own country, as Ammon was in Persia among the jews, whose name when the jews heard of, they beat 
Ammon.  and stamped on the ground with their feet, because they would not hear his name: for the like ambition the name of Hercules might not be mentioned among the Dardanians, nor the name of Achilles among the 
Hercules.  Taenedians, for that they destroyed both these countries. 
Achilles.   
To forget these great injuries, Thrasibulus made a law in Athens called Amnestia, because the cruelty of the thirty tyrants, which caused the children to 
The law of Thrasibulus in Athens called Amnestia.  dance in their father's blood in Athens, might no further be remembered, least by revenging of the same, more blood should be lost, much like the Dictator's in Rome, who might put to death any free Citizen at their pleasure. So did Opimius, usurping the office of a Dictator, being but Consul, caused Gracchus, Fuluius, and divers other Citizens to be slain.  
But after julius Caesar became the first Emperor, and Perpetuus Dictator, the other Emperors that succeeded him, claiming the like authority, made such laws in Rome as pleased themselves, Sit fortitudo nostra lex iniusticiae, for when the honour of the Senators were abrogated, and past by Hortensius' law under the Emperor Caesar and his successors, that they only made such laws as were called Placita Principum, without authority of the Senators, or counsel of the people, which were accepted as laws among the romans, during the time of the Emperors, as jusregis was in Rome during the reign of the Kings.  
The law called Plebiscita, made by the Tribune of the people, could not be allowed unless it were confirmed by the Senators, neither could the law made by Senators 
Alex Neapol. lib. 6. cap. 23.  called Senatus Consultus, be allowed without the voice of the people. In like sort Responsa Prudentum, for that they had authority to interpret the law in matters of controversies, their sentence & judgement was accepted as laws, so that the body and whole sum (well-nigh) of the civil law, consisted in these laws before named.  
None might in ancient time among the Romans, be elected Dictator, Consul, Praetor, or Censor, unless he were one of the patricians, but in time it grew, that the Patricians and the Plebeians were joined together, that one Consul should be chosen by the patricians, the other by the people.  
This law called Amnestia, was afterwards brought to Rome from Athens, and renewed by Cicero, that they should forget the murdering of Caesar, lest a greater harm should come by revenging of Caesar's death by civil wars, Omni enim populo inest malignum quiddam & querulum in imperautes.  
This law was put in practice by the jews in Mazphah, for the treacherous murdering of Godoliah by ambitious Ishmael, for they thought it best to put up injuries by forgetting of injuries.  
But the law of Draco in Athens was, not to forget injuries, as Thrasibulus law was, neither to please the people, as the law of Gracchus was in Rome, but severely to punish the people, and that with such severity, that it was called according to his name, Lex Draconis, the law of a Dragon; for the least fault in Athens, by the law of Draco, during the time of his reign, was punished with death, who for his laws was 
Draco strangled in Egina.  strangled in Aegina upon the theatres, by the people.  
So that in Rome, for the laws which Gracchus made to please the people, he himself, and divers others were slain. So in Athens and in divers other places, by offending the people too much by cruel laws, they were strangled, killed, and slain of the people for their laws, as Draco was in Aegina, and Perillus in Agregutum, who 
Perillus died by those torments which he invented.  found out the brazen bull to please the tyrant Phalaris, who decreed by law a reward to those that would find out new kinds of torments and tortures to punish offenders.  
So Xerxes promised great gifts and rewards to any that would find out divers strange kinds of pleasures to feed his humour, as an Epicure.  
Of these kind of fellows Aristotle saith, Subtilia illa 
Arist. polit. lib. 3. cap. 3.  & ignea ingenia in assiduo motu, novandis, quam rebus gerendis aptiora, and therefore rash young men must not be magistrates, or officers, by Aristotle's rule.   

In the fourteenth Regiment is set down the change and alteration of divers laws; of the liberty and tyranny of some laws: of the authority of soothsayers, both among the romans and the Grecians.  
HEliogabalus, a monster and not an Emperor, maintained rather women as Senators to sit with him in council in Mount Quirinal, to make laws to feed his filthy humours, than the Senators, which have been judges, equal with Kings in council, after Kings with Consuls, after Consuls with good Emperors, for Heliogabalus called the Senators Togatos servos, to whom Augustus Caesar gave great reverence, in any public assembly or meeting, and with whom in the Senate house he sat in council. Facilius est errare naturam quam sui dissimilem possit princeps formare Rempub.  
So Tiberius Caesar and Trajan, that whatsoever was done in Rome, was then done by the Senators with the 
Tib. Caesar.  consent of good Emperors, which with the Senators made laws, and obeyed those laws which they made, for unum imperij corpus & unius animoregendum: in so 
Tacit. 1. Annal.  much that Adrian the Emperor, when he saw a proud citizen of Rome walking in the market place between 
Lamp. in Alex.  two Senators, he commanded an officer to give him first a buffet, and after to bring him to prison, for that he made himself a fellow and companion of Senators, to whom he was scarce worthy to be a servant.  
For the wise & prudent Emperors of Rome, were wont 
Lamp. in Alex.  to have learned & grave men with them, as well in wars in their camp, as also for counsel at home; For Augustus would not allow in Rome that liberty, which the Indian Philosophers allowed to the Indians, for they thought 
The law of the Indian Philosophers.  it fond and foolish, sith the laws were equal to all, but that every man should be equally governed by the law, sith the law made all men free, that there should be no servants in that part of India.  
far from the Athenians, who made so much of 
Diod. sic. lib. 3.  their freedom, for Pericles' law was, that none might be free in Athens, unless they were borne and their parents before them in the city of Athens.  
And it was the law of Solon, that no stranger borne should have Ius civitatis, unless he with his house and household goods were for ever banished out of his country, or had comen to Athens alicuius artis causa.  
But among the Lacedæmonians the manner was, that they that should be made free, should be crowned, with green branches made of boughs of trees, and should 
Alex. Neapolit. lib. 4. ca 10.  go round about the Temples of that city where they were made free.  
The ceremonies and manners of making free men among the ancient Romans was, that the servants or bondmen should come with their heads shaved before the Roman Praetor, and there the Sergeant at the commandment of the Praetor, should strike them on the head three times, with a little rod or wand, called Virgula vindictae, and they that were so made free, were called Manumissi vindicta. But if they were soldiers taken by the enemy, and had lost the liberty of their freedom, if afterwards they returned to Rome, they should again receive their freedom, jure Postliminij. But both those which were made free, Cum virga vindictae, the rod of revenge, and they which were taken by the enemies, should go unto the Temple of Feronea, and there they should receive Libertorum munia. After that the romans became Lords of Italy, they granted Ius latij unto the Italians, which was the law then used within the city of Rome, and after they had conquered the most part of Asia and Africa, both Afrique and Asia had Ius latinitatis, which was the ancient law among the old Italians to be ruled & governed by, for the Romans would have their Roman laws and Roman magistrates to govern those provinces which they got with the sword.  
Among the Romans, during the time of their kings, they had no law but the sentence and judgement of the king, in any great cause, and this law was called Lex curiata 
The first law of Romulus called Lex Curiata.  by Romulus, and by the rest of his successors continued during the time of kings: this law was without the consent of the people, but with the counsel & consent of the king and of the Senators, and for that Papirianus a learned Roman, gathered these laws together and recorded them into one volume, they were called Ius Papirianum.  
But when the name of Kings was banished out of Rome, and Consuls created to be chief governors in 
The second law in Rome called Senatus Consultus.  Rome, than the law was between the Consuls and the Senators called Senatus Consultus, then came in the authority of the people, and no law was allowed and ratified, but by consent of the people; but when the people had voices to make laws, so many laws were made in Rome, as one law confounded an other, against Plato's rule, who ever preferred few laws before many laws, for said Plato, Corruptissima Respub. ubi plurimae leges. 
Plato.  That law which was made by the Senators and Consuls in Rome, was not accepted, unless it were allowed by the people; for whatsoever the Consuls and Senators had determined, the people should be judge thereof.  
So Plyni with Plato said, that multitude of laws were hurtful, Videat princeps nè civitas legibus fundata, legibus 
Plyni. Paneg.  evertatur.  
So it was among the Lacedæmonians by Lycurgus law, 
Alex. Neapol. lib 4. cap. 11.  that the people had authority and power to judge of that which the Kings and Senators did determine.  
Of these thus saith Homer, Poplivorus princeps populoiudice, cuipecuniam eripere, idem quod vitam. 
Illiad. 1.   
There was a law decreed in Aegina, that he that went about to invent and bring in new laws by abrogating the former, should die for it, for oftentimes, Specie 
Alex. Neapol. lib. 6. cap. 14.  aliqua legum, leges evertunt.  
It is not so among the Achaians, as it was among the romans and the Grecians, for in Achaia there was no other law but what Aratus set down, and in Syracuse no other law, but what Timoleon said.  
Yet the Senators of Rome might without the consent of the people call a Senate, and make election of Senators, they might also govern and rule the Roman provinces 
What the Senators might do without the people.  abroad; they might dispense and distribute the money of the common treasury; but for making of laws, creating of magistrates, to make wars, or to conclude peace, the Senators had no authority to do it, without the consent of the people.  
So that in time laws were rather authorized in Rome by force & weapons in the market place, then in the Senate house by the Senators, for Populus Comitiorom Princeps bare sway ever in Rome.  
So Pompey by force of arms authorized Caesar's law to please the people, with division of lands, and distribution of corn, though Cato spoke bitterly against it, yet could he not be heard, but was by Caesar being then Consul, commanded to prison.  
They pleaded Ius in armis, as Pompey and Lysander said, Non cessabitis nobis gladio accinctis, leges praedicare. 
Plut. in Pomp.   
Lex agraria was the most dangerous law among the romans, for that the Tribune of the people sought ever to please the people, by lands, by corn, or by any 
Gracchus' law called Lex agraria.  means to become strong by the people, which had the chiefest voice in Rome, that the Tribune would often control the Consuls, & resist the Senators, as Tiberius and Cai. Gracchus, Marius, and Fuluius, with others, preferred always this law to please the people, but Gracchus and Fuluius lost their heads for it, & were carried upon a pole to Opimius the Consul, who was then commanded by the Senators to resist the Tribunes, and people-pleasers, for at that commandment were slain three thousand at Rome, whose bodies were thrown into Tiber.  
No Commonwealth can be without arms, no arms without stipend, no stipend without tribute, and therefore saith Plato, Quemque opes suas in censum defer 
Plato's laws.  ad multa utillia.  
Neither were the magistrates called Ephori, opposed against the kings in Sparta without cause, by Theopompus; neither were they removed afterwards without cause by king Cleomenes, Plena enim periculi aula.  
Neither were the Tribunes of the people in Rome without cause, appointed to resist the Consuls and Senators, though sometimes they were rejected and suppressed, & sometimes slain, for so was the old law of the twelve tables. Salus populi suprema lex esto.  
The Lacedæmonians had also their Senate of eight and twenty grave and ancient wise men, which by Lycurgus 
28. Senators in Sparta.  law should be 60. years old before they should be chosen and accepted to be of council.  
The carthaginians in like manner made choice of 30. of their principal and chief men of Carthage, called 
30. Senators of Carthage called Conipodes.  Conipodes, to sit and determine in secret council of the state of their city, for the carthaginians though they followed Charondas law, yet they imitated the Lacedæmonians in all other government, as well in warreas in peace.  
So weary were many nations of kings, that when the Hebrews sought to alter the government of judges to have Kings, the Lord commanded Samuel to set down to the Hebrews the laws of Kings, that they 
Aristocratia changed to Menarchia.  will take their sons, their daughters, the best of their fields, of their vineards, and of their Olive trees, & give them to their servants, and they shall take the best of 
〈◊〉. Sam. cap. 8.  their men-servants, and their maidservants, their young men and their asses, to do their work withal.  
So the Vine, the Fig tree and the Olive, answered the trees which would have a king; Shall we lose our fatness and sweetness to become a king? Notwithstanding the bramble would be a king over the trees.  
The Stork also would accept to be king over the the Frogs, though all nations desire generally rather to be ruled by one then by many, yet many that were elected kings would fain have forsaken it.  
Q. Cincinnatus being taken from the plough to be a Dictator in Rome, & to wear Togam praetextam, assoon as six months were expired (so long the office of the Dictatorship endured) he returned again to his plough, according to Salomon's speech, better is a morsel of bread in a poor man's house peaceably, then to be a Consul or a Dictator in Rome among unruly people.  
And therefore the Ephori of Sparta grew so ambitious, that they began to envy their kings, and therefore devised this law to expel their kings, to observe the stars every ninth year in a clear bright night, which if they saw any star either shooting, sliding, or any way removing from their place, they with the consent 
Kings deposed in Sparta by the Ephori.  of the whole college of soothsayers, accused their kings that they had offended their gods, and therefore deposed their kings; so were king Agis, and king Pausanias deposed from their kingdom by Lysander.  
This was against the law of the Lord, who said unto job, Where wast thou when I placed Hyadeses in their places, and Plyades in their course? canst thou know the course and orders of Septentriones, and of other stars, and of the reason thereof, Nunquid Nosti rationem caeli, saith the Lord?  
Against these starre-gazers Plato writeth, men should 
Plato's law.  not be too curious to seek causes supernatural, and saith, Nequè inquiri oportere, nec fas esse curiosè, satagere causas scrutantes. That was the cause why Andronicus the Emperor, hearing two learned men reasoning of the like, to say, if they would not leave their curious and frivolous disputations, the river Rindacus should be judge between them, and end the controversy, for, Non sapit, qui nimis sapit.  
So were the Priests called Nantes in Athens, of such authority, that nothing could be done in any public council concerning religion and matters of state, unless they were in place present.  
The like law the romans used every fiftyeare, being taught and commanded to be observed out of the books of the Sibyls, that upon any appearances 
Cic de divin. lib. 1.  or sights of two Suns together, or of three Moons, or any other great causes, the soothsayers might remove 
Consuls removed in Rome from their office.  either Consul or Praetor from their place.  
The like ambition began in Persia after Cambyses died, that it was not lawful for the kings of Persia to make any laws otherwise then they were instructed by their Magi; neither was there any law made among the ancient romans, without the counsel of their soothsayers, who were called interprete iovis & Nuntijdeorum; for these laws were called among the Romans and the Persians, Leges Augurales, but of these Augural laws, I have touched them in my book of Stratagems, which 
Lex Auguralis  were as much esteemed and feared of captains and soldiers, as their military laws, for both the Persians, 
Alex. Neapol. lib. 5. cap. 19  Grecians, and Romans, followed the counsel of soothsayers in their wars, contrary to Moses law, which forbade dreams and soothsaying to be used as the Gentiles did, for saith the law, Non declinetis ad magos. 
Leuit. 19   
The superstitious error of the Gentiles in their soothsayers grew to be so great, that if the soothsayers said that Esculapius being dead, could sooner restore health and minister medicine to the sick by dreams, than Galen 
Cic. de divin. lib. 2.  could do by his art alive, some would believe it, and therefore the Pythagorians abstained from beans when they went to sleep, because it filleth rather the mind with vain dreams, than the belie with good meat.  
If any soothsayers would say that Serapis and Minerva through divination could minister medicine and restore the sick unto health without the help of Physicians, sooner than the Physicians themselves, these flatterers would be (as they are) accepted in court & country; Tanquam Syrenes aulae, the Gentiles would believe it, which as Thucydides saith, are two most noisome things in a commonwealth, for nothing could be spoken so absurd, but some Philosopher or other will maintain it and defend it.  
The Philosophers among the Indians, which would either prognosticate or defend falsehood, or seem to 
Diod. sic. lib. 3. cap. 10.  affirm that to be true which was false, they were by law for ever after commanded to perpetual silence.  
The law of divination was such in all kingdoms and countries, either by fleeting of stars, flying of 
Cic de divin. lib. 1.  fowls, by entrails of beasts, or by dreams, that whatsoever the soothsayers spoke among the Persians, Grecians, and the romans, it was taken for Maximum & praestantissimum ius Reipub; for the words of the law were Auspicia seruanto: for example thereof, Cicero reciteth many histories, and Chrysippus gathered many Oracles together. But if the law of the Gospel were so kept among Christians, as the law of Augurers was among the Gentiles, and the words of the Preacher were so observed as the words of the Soothsayers among Pagans; if men's affections were set on a heavenlycommon-wealth, Vbi Rex est veritas, lex charitas, & modus aeternitas, as worldlings are set on an earthly habitation, Vbi Rex est vanitas, lex infidelitas, & modus brevitas; As it hath been seen in the Greeks, which first flourished before the Africans; in the Africans, which flourished before the Romans; and in the Romans, which flourished before the Scythians; and therefore In rebus cunctis, est morum, & temporum, & 
Tacit. annal. 3  imperiorum vices; So that all commo●… wealths, all kingdoms, and all countries, were ruled, are, and shall be governed, by divine providence, from the beginning to the world's end.   
FINIS.  

A Table containing a brief sum of the whole book.  

THe old patriarchs lived under the law of nature. page. 2  
The law of nature is a short repetition of the law written. pa. 3  
The law written given to Moses pa. ead.  
The credit and confirmation of laws pa. 4  
Chief magistrates and governors in divers countries pa. 5  
The Lord commanded an altar to be made pa. 6  
divers altars before the law written pa. ead.  
How they used to write in auntitient time. pa. 7  
The first Image brought by Rachel, Jacob's wife pa. 8  
The Image of Belus in Niniveh. pa. ead.  
jeroboam made two golden calves pa. ead.  
Israel committed Idolatry while Moses was in the Mount. pa. 9  
Socrates poisoned in Athens for religion pa. 11  
Plato's opinion of Poets and painters pa. ead.  
Alcibiades banished from Athens pa. 12  
Clodius slain in Rome pa. ead.  
Anacharsis slain in Scythia. pa. ead.  
The vows and supplications of the Gentiles pa. 13  
Xerxes burned the Temples in Greece pa. 14  
The Rechabites laws pa. ead.  
The Prophet Ahiah's speech to jeroboam pa. 15  
Zaleucus laws of religion to the Locreans pa. 16  
Lycurgus law against strangers in Sparta. pa. ead  
Anaxagoras put to death. pa. 17  
The zeal of the Gentiles in their religion pa. ead.  
Cyrus' confessed the God of Israel pa. 18  
Darius made a law that all dominions should fear the God of Daniel pa. 19  
Egypt the mother of all Idolatry. pa. 20  
The jews observed straightly the laws of Moses pa. 21  
divers took upon them to be the Messias pa. 22  
Idolatrous sacrifice of the Gentiles pa. 23.  
No blood offered in sacrifice by Lycurgus law pa. ead.  
Paul called in Athens Spermologos of the Philosophers. pa. 24  
Moloches reaching hand and seven chambers pa. 25  
Punishment of corrupt judges in Persia pa. 26  
The law of the Lord set down by Esay the Prophet. pa. ead.  
Of divers kings blaspheming the name of the Lord pa. 27.  
Lysander and Pompey's taunt to a Lawyer pa. 28  
Ceremonial laws of the Gentiles pa. 29  
The Gentiles builded divers temples to their Gods pa. ead.  
The manner of the dedication of the Temples of the Heathens. pa. 30  
The consecration of Aaron by Moses pa. 31  
By what authority all Nations confirm their laws. pa. 32  
The strait observation of the Sabbath by the jews. pa. 33  
The second building of the Temple by the appointment of Cyrus pa. ead  
divers kinds of sabboth's among the Heathens pa. 34  
The blasphemy of Nicanor. pa. 35  
How dearly the Jews esteemed their laws pa. 36  
Certain romans slain by the jews pa. 37  
The law of jud. Machabaeus. pa. ead.  
Among the Heathens the Sabbath of the Lord was not known. pa. 38  
Lycurgus law for time to go to battle pa. 39  
Before the Temple was made, the Israelites came to Sitoh. pa. 40  
The continuance of Lycurgus laws pa. ead.  
Charondas laws against contemners of laws pa. ead.  
Lycurgus law called Rhetra. pa. 41  
The law of the 12. Tables touching obedience pa. ead.  
The sum of laws set down by Plato pa. 42  
The form and manner of divers appeals among the Heathens. pa. 43  
The wise and grave judges in divers countries pa. 44  
Laws of all nations against disobedient children pa. 45  
Corruption of judges pa. 46  
Good parents had ill children. pa. ead.  
Marks of monuments and covenants pa. 48.  
The laws and care of the kings of Persia to bring up their children pa. 49  
Charondas law for education of children pa. ead.  
Plato and Anacharsis law for the education of the youth in Greece pa. 50  
The Romans care for their children pa. ead.  
Bocchoris laws against idleness, and clippers of coin. pa. 51  
The care of the Hebrew women in naming and nursing their children pa. 52  
The careless nature of the people called Troglodytes & Atlantes for their children. pa. 53  
Manlius removed from the Senate house pa. 54  
Lycurgus appointed schoolmasters in Sparta, called Paedonomi pa. ead.  
The law of the Brachmaines in India pa. 55  
Orators and Poets contended in Greece 56  
Of lawemakers and magistrates in divers countries pa. ead.  
Blood the first witness against murder pa. 57  
Four witnesses against murder. pa. 58  
The envy of Saul towards David pa. ead.  
Punishment of murder by the law of nature, before the law written pa. 59  
Murderers have their marks. pa 60  
How Parricides were punished in Rome pa. 61  
Bocchoris law in Egypt against murder pa. ead.  
No law against Parricides, neither by Romulus nor Solon. pa. 62  
Plato's law against him that killed himself pa. 63  
The punishment of murder in divers countries pa. 64  
Charondas law for pulling out ones eyes pa. ead.  
The law of the 12. Tables imitated Moses law pa. 65  
The Gentiles both allow & confirm their laws by Oracles. pa. 67  
Pentapolis destroyed for Sodomitical sin pa. 68  
The Israelites punished for their sin with the Moabite. pa. ead.  
Commendation of godly zeal. pa. 69  
Adultery punished in divers countries pa. 70  
Bocchoris law against adultery. pa. 71  
Charondas law against adultery. pa. ead.  
Zaleucus laws against adultery. pa. 72  
Punishment of adultery by Aurelianus & Macrinus both Emperors of Rome pa. ead.  
The law of Solon called Paratilmus, against adultery pa. 73  
The opinion of divers Philosophers concerning adultery. pa. 74  
Moses law against bastards. pa. 75  
Laws of divers nations against bastard's pa 76  
Bocchoris law in Egypt for a woman with child pa. 77  
The law of the Unshod house. pa. 78  
Moses law against an adulteress pa. ead.  
Xerxes' reward to invent pleasures pa. 79  
Commendation of chastity. pa 80  
Leges convivales pa. 81  
Plato's law called Bellaris Platonis pa. ead.  
Good laws sent for from one country to an other pa. 82. & 83  
Means made by the Gentiles to become chaste pa. 84  
Examples of chastity in good women pa. ead.  
The harm that happeneth by too much liberty pa. 85  
The offence of the eye. pa. 86  
The chastity of the people named Animphi and Abij pa. 87  
The law of the twelve Tables for chastity pa. ead.  
Continuance of laws in all countries pa. 88  
The Tabernacle hidden by leremie pa. 89  
The care and diligence of a●… nations in keeping their laws. pa. 90  
judges appointed in all countries to execute laws pa. 91  
Of counsel and government of women pa. 92  
The Athenians sent to Delphos. pa. 93  
Achan stoned to death for theft. pa. 94  
The punishment of the Lord for breach of his laws, pa. ead.  
The law of Zaleucus for breach of his law pa. 95  
The severity of Lu. Papirius for breach of the law. page. 96  
Diocles slew himself, to satisfy the offence he did to his own law pa. 97  
Lycurgus banished himself for continuance of his laws. pa. ead.  
The credit of Aristotle and Pythagoras, with their scholars. pa. 98  
The Israelites sacrificed their children to Moloch pa. ead.  
All creatures obey the Lord more than man, the chief creature pa. 99  
The fraud of Giezi plain theft. pa. ead.  
The vision of the flying book. pa. 100  
Four great men that robbed the Temple in jerusalem. pa. ead.  
The law Plagium pa. 101  
The law of the Phrygians against theft pa. ead.  
The laws of Draco in Athens against theft pa. ead.  
Bocchoris laws in Egypt against theft pa. 102  
Charondas law in favour of Orphans pa. 103  
Solon's law in Athens for Orphans and Infants pa. ead.  
The daughters of Zalphod restorea by Moses law to their father's inheritance pa ead.  
The effect of love and prayers pa. 105  
The effects of laws in inward and outward obedience. pa. 106  
The laws of the 12. Tables against theft pa. 107  
julius law against theft. pa. ead.  
Bocchoris law against theft. pa. 108  
Theft left unpunished by Lycurgus law pa. ead.  
Bocchoris law against usury. pa. ead.  
Solon's law against usury, called Sysacthia pa. 109  
Lucullus and Cato banished usury pa. ead.  
Moses law against usury. pa. 110  
Solon's law against slanderers. pa. ead.  
Description of ill tongues. page. 111  
The diverse punishment of tongues. pa. 112  
Slanderous tongues practised mischief pa. 113  
A law in Athens against ungrateful men pa. 115  
divers false Prophets reproved. pa. 116  
Naboth and Stephen stoned to death pa. 117  
False witness against Christ himself pa. 118  
Zaleucus law against false witness pa. ead.  
The law of Bocchoris in Egypt against perjurers pa. 119  
Punishment of false witness among the Turks pa. ead.  
The law of the twelve Tables against false witness. page. ead.  
divers laws against rebellious and treacherous servants. pa. 120. 121. 122  
The law of the 12. Tables against staunderers pa. 123  
Of the manner of swearing among the Hebrews pa. 124  
Of divers ambitious men. pa. 125. 126  
The evil end of ambition. pa. ead.  
Zaleucus law against ambitious men pa. 127  
Cincius law in Rome against ambition pa. 128  
The law Ostracismus in Athens against ambition pa. 129  
Ambitious kings in Egypt might not be buried pa. ead.  
The Image of justice in Eliopolis. pa. 130  
Of the oaths of the kings of Mexico, at their consecration. pa. 131  
The pride and insolency of Xerxes and Antiochus pa, 132  
The law of Thrasibulus in Athens called Amnestia. pa. ead.  
The law Plebiscita pa. 133  
The law of the Indian Philosophers pa. 136  
Of liberties and freedoms in divers countries pa. ead.  
The first law of Romulus in Rome called Lex Curiata pa. 137  
The second law in Rome called Senatus Consultus pa. ead.  
What the Senators of Rome might do without the consent of the people pa. 138  
Gracchus law in Rome called Lex Agraria pa. 139  
Thirty Senators in Carthage called Conipodes pa. 140  
Aristocratia changed to Monarchia among the Hebrews. pa. ead.  
Kings deposed in Sparta by the Ephori pa. 141  
Plato's law against curious men. pa. ead.  
Consuls removed in Rome from their office by soothsayers. pa, 142  
The law called Lex Auguralis. pa. 143   
FINIS.