Selected quad for the lemma: death_n
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A06131
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A briefe conference of diuers lawes diuided into certaine regiments. By Lodowick LLoyd Esquier, one of her Maiesties serieants at armes.
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Lloyd, Lodowick, fl. 1573-1610.
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1602
(1602)
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STC 16616; ESTC S108780
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93,694
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158
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poisons being throwne into the seas by Claudius the Emperour 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 murtherer most part of the Senators and Knights of Rome escaped from murther and poyson In the time that Clau. Marcellus was Consull in Rome there were found 370. olde auntient women supposed matrons accused and condemned for poysoning so many in Rome that it was thought by the citizens and Senators of Rome that it was a common plague eyther by corruption of the ayre or otherwise that so destroyed the people such rewards haue tyrants For he that killed Saul in Mount Gilboa brought his crowne to Dauid supposing to haue some great reward had the reward of a murtherer commaunded by Dauid to be slaine The like reward had Rechab Banah which brought Isbosheths head to Dauid their reward was to haue their heads and their hands cut off and to be hanged vp ouer the poole in Haebron murther neuer wants his due deserts nor iust rewards Charondas lawe was that he that pulled a mans eye out should loose an other of his owne for it but if a man had but one eye and that were pluckt out Charondas thought the lawe were satisfied if one eye of the offender were lost for it yet the one eyed man by loosing of his eye was depriued of all his sight and therfore sought by the lawe to haue the offender as blinde as he for though hee lost but one eye yet lost hee all his sight and thereby would haue the penaltie of the lawe for his sight and not for the eye and claimed therefore iustice of the lawe against the offender But the lawe of Moses is otherwise that if a man strike his seruant in the eye that his eye perish hee shall let his seruant go free for that he lost his eye also if a man smite out his seruants tooth the lawe is that he shall likewise let his seruant goe free Yet in matters of death Moses lawe is eye for eye member for member life for life bloud for bloud so is the lawe of the twelue Tables Siquis membrum rupit in eum Talio esto So Samuel spake to king Agag the Amalekite as thy sword made many women without children so without children shal be thy mother and cut him in peeces according to Talions lawe Was not Andronicus stript out of his purple cloathing by King Antiochus commaundement for his murther and caused to bee killed in the same very place where he caused the high priest Onias to be slaine the Lordes iust iudgement euer reuengeth innocent bloud Zimri through ambition which is the roote of all mischiefe conspired against his maister Elam and killed him as he was drinking in Samaria How long raigned he seuen dayes after hee was besieged in his owne pallace where he was forced to burne himselfe and his house Zellum through ambition conspired against his maister Zachariah flew him and raigned in his stead but a moneth in Samaria If men looke to the end of kings gouernors and generals more are found betraied slaine by friends seruants in their chambers theÌ„ by the enemies in the field For these be called Cubiculares consiliarij à quibus bâ—…nus cautus imperator venditur Thus is murther euer committed either by couetousnes pride malice enuie or ambition which is chief the very ringleader of murther and treason Was not Saul ambitious when Samuel tolde him that the Lorde had reicted him for his disobedience to say to Samuel yet honour me before the people The Idoll Appollo 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 childe was borne that commaunded vs to silence yet as Saul spake to Samuel so the Idollspake to Augustus yet depart thou with reuerence from our aultar before the people These wicked mens liues are compared in the booke of Wisedome to a shadowe or to a poste riding in haste on the way or to a ship in the sea whose path cannot be seene or to a fowle flying in the ayre whose steppes cannot be found whose wicked hope is compared to an arrow that is shot and falleth quickly to the ground Was not Absolon ambitious to say I wish that there were some by the king appointed to heare the iust complaint of the people Thus by ambitious meanes he practised secret trecherie against the king his father for the kingdome In the seuenth Regiment is manifested the great zeale of good men where whoredome is punished in many countries and lest vnpunished in other countries with the praise and commendation of chastitie AS you read before in the first fourth regimeÌ„ts how the Egiptians the Lacedemonians the Locreans the Getes affirmed to haue their lawes from Oracles and Diuine powers So Numa Pomp. made the old Romaines beleeue that all the lawes and Religion which he gaue to thepeople were deliuered vnto him by the Nymph Egeria yea euen the verie barbarous Scythians brag that they haue their lawes from their god Zamolxis And as the Turkes at this day confesse that they haue their lawes from Mahomet so many other lawmakers in diuers countries made their people beleeue that they consulted with some diuine powers and were instructed to make their lawes Such therefore is the strength and authoritie of the lawe that Paul calleth the lawe the minister vnto death and yet a schoole maister to know Christ. Plato called lawes the sinewes of a common-wealth Demosthenes a diuine gift Cicero the bands of cities Plutarch the very life of a common-wealth The lawes are as keyes to opeÌ„ vnto vs the way vnto obedience and to know sinne for if the lawe had not commanded me Thou shalt not defile thy neighbours wife I had not knowne adultery to be a sinne There is no offence so grieuously punished by Gods lawe neither by mans lawe as adulterie was euen from the creation in so much that all men defiled themselues with that sinne all flesh corrupted his way Hence grew the Lords anger so great that hee punished the whole worlde with an vniuersall Deluge sauing eight persons after the Deluge for the selfe same sinne the Lorde destroyed the fiue Cities of Palestine with fire and brimstone the Lorde would not haue so filthy a sinne to raigne among his people How was Israel plagued for theyr adulterie with the Moabites with whom the Lorde commaunded that they should not ioyne in marriage and therefore the Lorde commaunded Moses to hang their Princes vp against the Sunne for theyr filthy lust with the Moabites and the women that had lien with men were commaunded by Moses to bee slaine and the Virgines to bee reserued in the warres against the Madianites and Moses was angrie with the Captaines for
A BRIEFE CONFERENCE OF DIVERS LAWES Diuided into certaine Regiments By Lodowick LLoyd Esquier one of her Maiesties Serieants at Armes Eccle. 21. Vidi in loco iudicij impietatem in loco institiae iniquitatem LONDON Printed by Thomas Creede 1602. TO THE MOST HIGH AND MIGHTIE PRINCE Elizabeth by the grace of God Queene of England France and Ireland c. I Knew not how most gratious Queene to make my most bounden dutifull seruice known vnto your Maiestie But as Dauids seruaunts ventured theyr liues through the middest of their enemies to fetch water from the well of Bethelem to please their Lord and Maister So my selfe thought it my dutie to trauell into some farre countries in no daunger but of your Maiesties displeasure by presenting some straunge Iewels among so many as might dislike your Highnesse which should scorch mee more then the Sunne did Ionas when his gourd was off and terrifie me more then the countenance of Moses terrified the Iewes without his vaile on But your Maiestie which forget nothing but iniuries will the sooner forgiue mee my ouermuch boldnesse the rather for that I present your highnesse but with Iewels such as far excell the Iewels on Aarons garment the onely pearles which ought to be bought with al the wealth we haue the Iewels which we ought to seeke with all the studie and trauell wee can the onely Vrim and Thummim which should shine bright on a Princes breast which the auncient Kings of Israel ware as tablets about their necks as frontlets on their foreheads and gardes on their garments which Iewels many other kings sought and mist. Licurgus sought these Iewels for the Lacedemonians at Delphos Mena sought them of Mercurius for Egipt Numa of the Nymph Egeria for the Romanes Zaleucus of Minerua for the LocreaÌ„s Of these Iewels also I brought the best Pearles I could finde among them vnto your Maiestie in hope of your wonted gracious fauour to accept these Iewels for their owne sake as Artaxerxes accepted water of the riuer Cyrus for Cyrus sake Your Maiesties most bounden and obedient seruant Lodowick LLoyd A BRIEFE CONFErence of diuers Lawes diuided into certaine regiments In the first Regiment is expressed the antiquitie and force of the Lawe the states of Common-wealths vnder diuers kindes of gouernments ALl creatures of God as well in heauen as in earth had lawes giuen them after they were created to be gouerned and ruled by the Sunne the Moone and the Starres to keepe their perpetuall motions and course in their places and regiments so the seas haue their limits and bounds how farre they should rule and raigne and though one starre differeth from an other in glorie in greatnesse and in brightnesse yet are they gouerned by one perpetuall lawe so the seas though the waues thereof be so loftie and proud yet are they shut vp within doores and commaunded to keepe in and not to goe further then the place to them by lawe appointed By lawe also the elements are commaunded to staie within their owne regiments without trespassing one of another as Manilius faith Certa stant omnia lege For the stanes by lawe haue their leaders before them they haue their watch giuen them they haue their motions and marching appointed them and as all riuers and waters haue their course and recourse to the seas and from the seas as from their chiefe commaunder so all starres haue their brightnesse light from the Sun as from their chiefe generall Neither were the Angels in heauen being the first and the chiefest creatures of God nor man in Paradise beeing the last creature Tanquam Epilogus operum dei without lawe the breach wherof made such a generall confusion that it so obscured the first integritie of the lawe of nature that the Angels that offended in heauen lost heauen and were iudged to perpetuall darkenesse and man for his disobedience in Paradise cast out of Paradise to euerlasting punishment so that the Angels were not pure nor the heauens cleare before God The earth likewise and the seas and all the creatures in them by breaking of the first lawe which Tertullian calleth Primordialem lâ—…gem legum omnium matricem lost the benefites of the first creation for in Adams fall all creatures were cursed which made Augustine to woÌ„der Vtrùm mirabilius homines iustos creare quà m iniustos instificare whether the mercy of God were more in creating iust men or in iustifying wicked men though with God it was of equall and like power yet said Augustine it was of greater mercy to iustifie vniust men for that Iustificatio er at secunda hominis creatio Yet the old Patriarches liued vnder the lawe of nature so Paul testifieth that the lawe was first written not in tables of stones but in fleshly tables of the heart for I will put my lawe saith the Lorde in their inward parts and in their hearts will I write it so Augustine saith Audi linguam non in lapide sed in corde scribentem for from the eternall lawe which is Creatrix gubernatrix vniuersitatis was reuiued and lightned the lawe of nature vnder the which the Patriarches liued for the lawe of nature which the Patriarches had being not corrupted differeth nothing froÌ„ the written lawe giuen to Moses which is the whole summe of the morall lawe What else is the lawe written giuen to Moses but a short repetition and compendious catalogue expounding vnto vs the lawe of nature beeing obscured and corrupted by the fall of Adam but by the second Adam renued written and giuen to Moses in tables of stones Tanquam norma rectitudinis in Deo So Paule sayeth that if the Gentiles which haue not the lawe doo by nature those things contained in the lawe they hauiug not the lawe are a lawe to themselues and therefore the Heathens are not excuseable for conscience which is that Flammeus gladius is a witnesse of theyr fault and a signe of the anger and iudgement against them for theyr sinne Agnitio Peccatilex and therefore the lawe was giuen to shewe vs our infirmities and that by the lawe grace might bee sought for Fides enim impetrat quod lex imperat for when the lawe was first giuen in Mount Sinai to Moses it was with such feare lightning and thundering with such cloudes smoake and fire that euery part of Sinai trembled and quaked when the lawe was giuen for the law is full of terror and ministreth vnto death The law said Plato punisheth wicked meÌ„ rewardeth good meÌ„ so Cicero saith Lex vitioruÌ„ emeÌ„datrix virtutuÌ„ est commendatrix By the lawe we know our selues without the which we wander in darknesse without light in ignorance without knowledge in sin without feare whose force and authoritie is from God and not from man so could Cicero say Tantalegis vis est vt ea non homini sed deo Delphico tribueretur And therefore the first and auncient kings and