The Universal Principle;  
THE COMMON JUSTICE OF THE WORLD, AND THE ROYAL LAW OF LOVE: Delivered in a Sermon at the Assizes in Dorchester, the 23. day of july, Anno Dom. 1629.  
By I. M. Rector of CATISTOCKE.  
Vnusquisque quod sibi fieri non vult, alteri nequaquam faciat. Qui sic facit peccatum non nutrit.  Augustinus. Serm. 62. ad fratres in Eremo. 
LONDON, Printed for JOHN SMITHWIKE. An. Dom. 1630.   

TO THE RIGHT WORSHIPFUL AND Nobly descended, HENRY HASTINGS Esquire, one of his MAJESTY'S justices of Peace, and one of the Deputy Lieutenants in the County of Dorset.  
YOur approbation of that Sermon which was preached at the Assizes last in Dorchester, with your good countenance, and loving speeches, which it pleased you then to use unto me for the same: hath emboldened me, and made me presume, to let it come to the view of the world; for which I humbly entreat your favourable acceptation, and your Patronage and Protection against them that shall be found averse or with any sinister affection to tax or traduce the same. Thus wishing unto you yours, many good and joyful New-year's, with the best welfare and happiness, that can be desired or imagined, I leave you to the Shepherd and Bishop of our souls; and rest,  
Catistocke, jan. 1. Your Worships to be commanded. JOHN MAYO.   

To the Reader.  
Courteous and charitable READER, I was very loath to make my weakness known unto others, which is best known to myself, but being over-entreated by some special friends of mine; I was at last induced to yield unto their desire, and to have this published. Feign I would, but I cannot please all. I hope I shall please the best, such as make conscience of their ways, and do as the would be done unto. Which, if it were as well followed and practised, as it is spoken of and commended; we should have amongst us more fruits of the spirit, and less works of the flesh, more piety, peace and charity, and less profaneness, suits, troubles and injuries, than we have in these days. Read therefore, and censure charitably. Pardon I pray thee what is amiss by any defects or imperfections, and in the fear of the Lord;  
Fac alijs fieri quod cupis ipse tibi. Thine in Christ jesus; JOH. MAYO.   

THE UNIVERSAL PRINCIPLE.  MAT. 7. VERSE 12. 
Therefore, whatsoever ye would that men should do to you, even so do ye to them; for this is the Law and the Prophets.  
THese words are the words of our Saviour CHRIST to his Disciples when he was upon the Mount; and there opened his mouth and taught them, the first time that ever was in public.  
Which words contain in them two principal parts; A general Rule of justice, taken out of a Collation of Similes, and a reason or testimonial Confirmation of the same. A general rule of justice out of a Collation of Similes in these words; Therefore whatsoever ye would that men should do to you, even so do ye to them; The reason or testimonial Confirmation of the same in these words; for this is the Law and the Prophets.  
Therefore.] This word concludes and infers our Saviour Christ's intent and purpose, and shows the scope and the sum of that which is precedent in the Chapter; namely, that to do to others as we would be done unto ourselves, is the Law and the Prophets, that is, the sum of doctrine set down in the Law and the Prophets.  
Whatsoever ye would,] or, all things whatsoever ye would, rationabili & discreta voluntate, saith Dionysius Carthusianus upon this place; rationabiliter, utiliter, & fideliter, saith Gorran upon this place; for we may not do to others, as we would be done unto ourselves, in one thing, or in some things, or in such things as we list ourselves: but in all just, honest, lawful and reasonable things whatsoever. And therefore Peter Lombard the Master of the Sentences, in lib. 3. distinct. 37. tells us how these words are to be taken and understood, de bonis quae invicem exhibere debemus: And Aretius upon this place tells us, how they are an universal phrase of speaking, which (saith he) must soberly he understood; for we may not wantonly play with them, but refer them to that natural Rule, To do unto others as we would be done unto ourselves.  
That men should do unto you.] Not God, nor Angels, but men: because many things may be done unto us by them, which we cannot do to them again. By Men is here meant the Sons of Men, as junius and Tremelius will have it; or by men is here meant our neighbours, as Dionysius Carthusianus upon this place will have it: for these words are a recapitulation of the commandments of the second table which concerns our duty towards our neighbour, and by our Neighbour, towards all men. And this most plainly and positively expressed by our Saviour Christ in Math. 22. Chap. at the 37.39. and 40. verses.  
Even so do ye to them.] this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, So, is redundant, saith Piscator upon this place. And yet (saith he) it notes the argument of Similes: for as we would have comfort and counsel to be given unto us by others: so we must give it to them again. And as we would have mercy, compassion and all other things expedient to be shown unto us by others, so we must show it to them likewise: because natural reason and inducement ought to bring us to know that it is our duty no less to love others than ourselves: and to do no worse unto them, than we would they should do unto us. And therefore this Natural reason and inducement hath drawn these several Rules and Canons, for the better direction of our lives: Because we would take no hurt, we therefore ourselves must do none. Sith we would not be extremely dealt with all; we ourselves must avoid all extremity in our dealing: we must utterly abstain from all violence and wrong to others, seeing willing by we would have none done to ourselves.  
For this is the law and the Prophets,] that is, the doctrine and meaning of the Moral Law of Moses and the Prophets, do all teach and tend to this end to have us do to others as we would be done to ourselves; for hereby our love is shown to others, which love is all in all, the end and the fulfilling of the law, as the Apostle tells us, Rom. 13.8. Own nothing to any man but this, to love one another: for he that loveth another, hath fulfilled the Law.  
For this is the Law.] The Law in general is the very wisdom of Nature, the rule of right and reason, and a directive rule unto goodness of operation. And it is used for all kind of doctrrine that doth prescribe any thing. And therefore of the Hebrews it is called Thorah, of Thor, which is ordinavit, or (as some will have it) of jadah, which is Docuit; because it teacheth every one his duty both towards God and man. And in this sense the Gospel is called a Law as appears by the Prophet Esay in Chap. 2. verse 3.  
But the Law in special 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by excellency doth show all the old testament, as appears by the Apostle Paul, Rom. 3.19. By Law here is meant, the moral Law of Moses called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a perpetual rule of living well; unto which the manners of all people are to be directed, & subjected both towards God and towards their Neighbour. And this is most briefly and plainly set down in the Decalogue or ten commandments; the matter or object of which is the love of God and the love of our neighbour, which love of our neighbour is nothing else, but to do, as we would be done unto.  
And the Prophets.] There were Prophets in special, and Prophets in general. Prophets in special, were they that did excel in wisdom, by the singular gift of the holy Ghost, and did foretell things to come, either to the Church or to any of the faithful. Such were Agabus, and the 4 daughters of Philip the Evangelist. Prophets in general, were they that did excel in the singular gift of interpreting the Scriptures. And such are the learned Interpreters of the Scripture at this day, as appears by the Apostle Paul, 1. Cor. 14.29.32.  
There were Priests and Prophets, but there was a difference between them. The Priests were always out of the tribe of Levi, the Prophets out of other tribes. The Priests were not only to pray and to teach, but to administer holy things: the Prophets did not so. The Priests might err as Aaron, but the Prophets, as fare forth as they were Prophets, and inspired with the spirit of the Lord, could not err. And therefore the spirit of Prophecy, was given to Elisha, as it was to Elias 2. King. 2.15.  
True Prophets were called Seers, as in 1. Sa. 9.9. They were called Seers, because they did Prophecy by visions or apparitions object to the eye or the mind: or as S. Jerome tells us in his Epistle to Paulinus, quia videbant eum, quem ●aeteri non vedebant. They did prophecy either by dreams sent from above, or by express word, or by an inward inspiration of the spirit of God, or by the apparition of an Angel representing God, or by the mouth of God himself familiarly speaking unto them, as he speak to Moses, to whom he is said to speak mouth to mouth as in Numb 12.8. To this purpose the Apostle S. Paul speaketh in Heb. 1.1. & 2 where he saith; At sundry times, and in diverse manners, God in the old time, spoke unto our Fathers by the Prophets; But is these last days he hath spoken unto us by his Son, whom he hath made heir of all things. By his Son he tells us what the Law is: by his Son he tells us what the Prophets are: by his Son he tells us, how the Law and the Prophets are nothing else, but to do unto others, as we would be done unto ourselves. Therefore whatsoever ye would that men should do to you, even so do ye to them, for this is the Law and the Prophets.  
The point of Doctrine and observation that ariseth from hence may be this. To do as we would be done unto, is a general rule of justice, and he sum of the Law and the Prophets.  
Although this Point is so plain and pregnant, that it need no farther discourse, nor any more proof to be assured of his goodness, because as soon as it is alleged, yet it is acknowledged to be good; yet give me leave, I beseech you to go farther with it, and to show unto you the dignity of it, with the Author and affirmation, the benefit of it with the effects, and the necessity of it, with the subjects, objects, and the end. And to prove and approve all this by testimony of Scriptures, examples of Scriptures, testimony of ancient Fathers, and late writers, Emperors, King's Philosophers, and heathen people, led only by instinct of Nature.  
Great is the dignity of this general rule of justice, not only because it is a Principle of Law and Nature, the root of justice, the foundation of equity, and Lex inscripta scripta, as S. Ambrose tells us in vision 5. upon the 10. Chapter of the Revel But because it is a prescript rule of our Saviour Christ himself. It was his own speech an blessed counsel to his Disciples. It was a breath of his mouth, who was not as a man that he should lie, nor as the son of man that he should repent. And it was not by him barely spoken, but affirmatively spoken; because as the Law is of greater perfection, so that which is affirmative, is of greater perfection also, though affirmative precepts, as the Schoolmen tells us, obligant semper, non pro semper, sed tantum in loco & tempore necessitatis. And it was by him not only affirmatively spoken, but it was strongly also inferred, concluded, and pithily urged to his disciples above any other thing.  
Therefore whatsoever ye would that men should do to you, even so do ye to them, for this is the Law and the Prophets. The benefit of this general rule of justice is great, and the effects good and goldly; for it will cause every one of us to live honestly and uprightly in his place and calling, and never to bind any one of these three sins together; which by many and too many are bound together in this age: Perjury, false testimony, injury.  
This will make us draw near unto Christ's example, and to follow his steps. And this will still produce in us these effects, to love God truly, our neighbour unfeignedly, and to give unto every one his due and his duty, without any wrong or injury.  
The effects of this general rule of justice, cannot better be opened, then S. Austen doth open them, in lib. 3. Cap. 14. the doct. Chrift, where he saith thus, Facere alijs quod tibi vis fieri, sententia est, etc. To do as thou wouldeft be done unto, is a sentence which all nations under heaven have agreed upon. Refer this sentence (saith he) to the love of God, and it extinguisheth all heinous offences: refer this sentence to the love of thy neighbour, and it banisheth all grievous wrongs out of the world.  
The necessity of this general rule of justice is great, in respect of the subjects, the objects, and the end. The subjects, because we are all Christians and brethren, and have one and the same God for our Creator, one and the same Christ for our Saviour, and one and the same holy Ghost for our sanctifier and preserver. The objects, because it respecteth right, and the good governmet of humane societies: and the end, because it was ordained by Christ himself for the general good one of another, teaching us not only to be privative in ceasing to do ill, but still to be positive in doing good one to another.  
We are not sent into this world only to speak well, but to do well, and to do well and truly that which belongs to our several places and callings. It is better to do and say not, then to say, and do not; speculation is not so hard as practise. It is much more easy for any one to know then to do, to discourse then to work; and to believe as he ought, then to live as he should. And therefore our Saviour Christ and his disciples in all their speeches, and in all their writings do specially admonish us to do well, & do speak much more of things to be done, then of things to be spoken; and much more of virtuous living, then of right bele●uing: for, non verbased adverbia corenantur. The Lord our God is said to love Adverbs. He respects not how good, but how well those things are which we do; and our Saviour Christ himself began 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do and to teach; first to do, and then to teach, Act. 1. verse 1.  

Testimonies of Scriptures.  In Levit. 19 verse 11. we read how the Lord our God commanded Moses to speak unto all the congregation of Israel, and to say thus unto them in a negative precept: Ye shall not steal, nor deal falsely, nor lie one to another; which is in effect, ye shall not do to others, but as ye would be done unto yourselves.  
To bias gave this general rule of justice to his son, but in a negative precept also, which bindeth at all times. My Son (saith he) that which thou wouldst not have others to do unto thee, do not to them at any time. Tob. chap. 4. verse 15.  
Our Saviour Christ not only in Mat. 7 12. but also in Luke 6.31. gave this general rule of justice again to his Disciples, and to a great company of people that came from judea and jerusalem, and from the coasts of Tyre and Sidon to hear him. And as ye would that men should do to you, so do ye to them likewise.  
The Apostle S. Paul gave this general rule of justice to Titus his natural son according to the common faith, as appears 〈◊〉 ●is 2 Chap. to Titus 11. and 12. verses, whe●e he saith thus, The grace of God which bringeth salvation unto all men, hath appeared, and teacheth us, that we should live soberly righteously and godly in this present world. To live righteously, what is it any other thing in effect, then to do as we would be done unto?  

Examples of Scriptures.  Obadiah, the governor of Ahabs' house, remembered and followed this general rule of justice, to do, as he would be done unto, for when jezabel destroyed the Prophets of the Lord, he took an hundred Prophets, and hide them by fifties in acave, and fed them with bread and water. 1. King. 18. That good widow of Sarepta remembered and followed this general rule of justice, to do as she would be done unto; for she took pity and compassion upon Elias, relieved him in his greatest necessity, and sustained him with part of that poor pittance that was left her, 1. King. ch. 17.  
Samuel offered to God by his Mother, thrice called and made a Prophet, remembrad and followed this general rule of justice, to do as he would be done unto; for, he boldly and stoutly stood up unto all Israel and said, Whose Ox have I taken? or, whose Ass have I taken? or, whom have I done wrong to? or, whom have I hurt? That was not all; he left not there, but went father and said, At whose hands have I received any bribes to blind mine eyes therewith, 1, Sam. 12.3.  
Simeon in jerusalem, Cornelius in Caesarea, and Lydia the seller of purple in the City of the Thiatirians. And the very Barbarians, as in Act 28.2. remembered and followed this general rule of justice, to do as they would be done unto; for they gently entreated Paul and his company when they came to shore in the I'll Melita, kindled a good fire and received every one of them.  

Testimony of ancient Fathers.  That mirror of understanding, and learned Father S. Austin in l. 1. cap. vlt. conf.. in his ser. ad frat. in eremo, in a tract which he writeth the decem chordis, speaketh there of this general rule of justice, and specially in his 96. Sermon de tempore; where he saith thus; Decem precepta ad duo illa referuntur ut diligamus Deum & Proximum. Et duo illa ad unum illud, quod unum est; Quod tibi non vis, alteri ne feceris. Ibi decem, ibi duo continentur praecepta.  
That mellifluous Father S. Bernard in his 77. Epistle, and in a tract which he writes de triplici bonorum genere, calls to do as we would be done unto, naturalem legem societatis cui concordat Euangelium, Haec est lex naturalis societatis (saith he) ut omnia quaecunque nobis fieri velimus, alijs faciamus.  
Peter Lombard, the master of the Sentences, approves this same in lib. 3. distinct. 37. where speaking of the commandments of the second Table, calls to do as we would be done unto; naturalem legem, cui concordat Euangelium, & lex moralis praeceptionis. Hoc veritas scripsit in cord hominis (saith Lombard) & quia non legebatur in cord, iteravit in tabulis, ut voce forinsecus admota, rediret ad cor.  
S. Ambrose vision 4. in 8. chap. of the Revel, speaking there of the holy men that lived before the flood, saith thus of them; Quamuis nullum legem nisi naturalem habuerunt, tamen hoc quibuscunque poterant suasisse conati sunt, ut Deum creatorem suum timerent & ligerent, & quod quis pati non vellet, alteri non faceret.  
Gregory the great, in lib. 10. Moral. in cap. 11. of job. in the beginning of the Chapter, tells us there, That to do as we would be done unto, is commanded and commended both in the old and new Testament, saith he, per iustum Tobiam, and in the new Testament, per veritatem ipsam, which is our Saviour Christ. Quibus duobus (saith Gregory) utriusque testamenti mandatis, per unum malitia compescitur, per aliud benignitas prorogatur.  
To these may be added Gratian in his golden Decrees, 1. part. 1. dictinct. the first words of all the book which are these, Genus humanum duobus regitur, naturali videlicet iure & moribus: naturale ius est, quod in in lege & Euangelio continetur, quo quisque iubetur alij facere, quod sibi vult fieri, & prohibetur alij infer, quod sibi nollet fieri,  

Testimony of late writers.  Zuinglius hath written at large upon this, in 7. Chap. Mat. in pag. 28.29. And there he tells us, how our Saviour Christ doth call it, fundamentum naturalis iuris, because he was the reformer of our nature corrupted by Adam.  
Aretius' upon this place tells us the like, how these words are a natural Law and the precepts of right are, as he there tells us; honest vivere, alterum non laedere, ius suum cuique tribuere.  
Beza, Bullinger, Caluin, Hemingius, Piscator, with many others, all agree and concur in this; that to do as we would be done unto, is a general rule of justice, a Sentence teaching all charity, humanity, moderation and good dealing one to another, and a sentence (as it were) pointing out the way to eternal bliss and happiness.  
Alexander Severus the Emperor, had this for his Symbol, 
Emperors.  as Bullinger tells us in Decade 11. Serm. 1. pag. 93. This (saith Bullinger) he had often in his mouth: this he commanded to be engraven and written in his Palace, and other of his buildings. Hoc coluit in larario suo (saith Bullinger.) and when any one of his disorderly soldiers was to be punished, he would have this spoken unto him by the voice of a Crier. Quod tibi hoc alteri.  
Traian the Emperor, a great observer of justice, and called the Darling of Mankind, would very often say, how he himself and all others▪ must do as they would be done unto; and how Subjects ought to be such towards their Prince, as they would have their Prince to be towards them.  
It is written in the life of Augustus the Emperor, how one Zonaras did often remember this general rule of justice to Augustus the Emperor, and would say to him, Siipse alijs feceris, quae tibi fieri velles, non peccabis quippiam, omnia suavissimè & felicitèr administrabis, & nullo cum periculo vitam deges.  
That learned Lawyer Ulpian, principal Counsellor to Alexander Severus the Emperor, framed this as as a Constitution, which is found in the Pandects, that is, the volume of the Civil Law, called the Digests. And this was done by the commandment of justinian, that learned and worthy Emperor.  
That of our wise, 
Kings.  worthy, learned, and of blessed and happy memory King james deceased, may serve for all the rest in his Basilicon doron, li. 2. pag. 6. where showing to his Son Prince Henry what forms were to be used with other Princes, he saith thus unto him, Use all other Princes as thy brethren, honestly and kindly. Strive with every one of them in courtesy and in kindness, and as with all men, so specially with them be plain and truthfull ever keeping that Christian Rule, to do as ye would be done unto. Where we see King james calls it a Christian rule, and would have his Son Prince Henry ever to keep it.  

Philosophers and Heathen people.  Pythagoras and Plato, Socrates and Xenophon with many others, taught this Philosophy and general rule of justice, to do as they would be done unto, and very carefully observed it in their life and conversation. So did Solon and Aristides among the Athenians, Agesilaus and Lycurgus among the Lacedæmonians, Curius Fabricius, and Numa Pompilius among the Romans, Xamelzis among the Goths, Zaleuchus among the Locrians, Trismegistus among the Egyptians, and Dunwallo Mulmutius among the old Britons of this Land. Nay more, and that which is very strange. That devilish Impostor, and damnable wretch Mahomet hath recommended this general rule of justice, to do as we would be done unto, and hath inserted it among the 8. Ordinances, which he left to the Musalmans, telling them how they were sent down from heaven by the Angel Gabriel.  
This also the heathen have not obscurely insinuated, by making Themis, which is Law or right, a Goddess▪ by building a Temple unto her in Beoetia, and by making her to be the Daughter of Heaven and earth; for heaven and earth do applaud this general rule of justice, to do as we would be done unto: it is the Royal Law of Love; it was taught by our Saviour Christ, delivered by the law of Nature, and observed by Heathen people, led only by instinct of Nature.  
Seeing then that the dignity of this general rule of justice is so great with the Author and affirmation, the benefit of it is so great with the effects, and the necessity of it is so great, with the subjects, objects, and the end. And seeing this is proved and approved by testimonies of Scriptures, examples of Scriptures, testimonies of ancient Fathers and late Writers, Emperors, Kings, and Philosophers, and Heathen people led by instinct of Nature. It is fit and worthy to be remembered and followed of us, and to be written upon the tables of our hearts with the point of a Diamond, that it may never be forgotten; for it is old Philosophy and Christian Religion; it is the end and the scope of all the Commandments of the second Table, and the only type and token of every good Christian. Therefore, whatsoever ye would that men should do to you, even so do ye to them; for this is the Law and the Prophets.  
That learned Father S. Austin in his 54. Epistle, tells us there, that we may occupare negotiosissimum in Republica virum proemio; we may not hold a man of the greatest employment in the Commonweal with a long preface. If not with a long Preface, than not with a long discourse. Pardon therefore my boldness (right honourable and reverend judges) if I first speak to you, and tell you, that this general rule of justice, to do as ye would be done unto, is fit and worthy to be remembered of you who are loquentes leges, chief guardians of justice, and Altars unto which such fly for succour and relief, as are wronged and injuried. By this you shall take Gallioes' course, as it is in Act. 18.16. to drive away frivolous and injurious suits from the judgement seat. By this you shall be faithful Stewards of the highest judge; and by this you shall keep safe and sound those two Salts that are in you, the Salt of knowledge, and the Salt of Conscience; which Salt of Conscience is the inward Court wherein the highest judge of all doth sit.  
This general rule of justice is fit to be remembered and followed of you also, who are Magistrates, and in the Commission of peace, the Prince's eyes to see withal, and the Prince's hands to work withal, the Ephori of the Commonweal, and the Overseers of common quietness. This will make you good and just, like josoph of Arimathea. This will make justice in you never to draw her breath faintly, or to be perverted with any fear or favour, passion or precipitation, malice or presumption; and this will make you like Atropos to cut off the web of many debates and quarrels at home among your neighbours, and to be of that worthy Lord judge Dyers mind, who when there came before him any controversies of poor men to be tried at the Assizes, would vually say, that either the parties themselves were wilful, or their neighbours at home uncharitable, because their suits were not quietly ended at home. Many poor men's suits may be quietly ended at home by you, who are the judge's eyes. It is well known that some of you do so. O that all would do so. It is a blessed action to do so; for, Blessed are the peacemakers.  
This general rule of justice is fit also to be remembered and followed of you who practice and profess the Laws, and plead present matters for your Clients; for this will make you square, sound, and sincere in all your actions, and to avoid all those foul aspersions and scandals that are cast upon you of bribery, corruption, and extortion, of spinning out suits to the downfall of the Clients estates of wrangling and wrestling as the Greek Sophisters were wont to do, to make the worse the better: and that which is worst indeed, of animating and setting of some malicious make-bates to sow Cadmus' teeth abroad, and like Salamanders still to live in the fire of debate and discord among their neighbours.  
The Law is of masculine force, as Saint Austin tells us upon the 59 Psalm; for though in the Latin tongue it is of the feminine gender, yet in the Greek tongue it is of the masculine gender, because it is of more masculine force and power, Regit, & non regitur. It rules, and it doth not rule with any respect of persons, or with any floating, or imaginary affection: for if it hath but one soul, which is reason; and one only function which is the peace and quietness of States and Commonweals: which peace and quietness of States and Commonweals, shall the better be established and continued, if you follow this general rule of justice, to do as you would be done unto.  
This Christian and general rule of justice is fit to be remembered ad followed of you who are Actors and commence suits; of you that are witnesses to testify and give in evidence; of you that are juries, and bring in verdicts; and of you that be Constables, and exhibit Bills. O this will make you never to open the sluices of any favour, fear or partiality to any, never to strain out gnats, and to swallow down Camels, and never to be so rash with your mouths as to say, Sibboleth, 
judg. 12.6.  for Shiboleth, great for little, or little for great, cold for hot, or hot for cold, manslaughter for wilful murder, or wilful murder for manslaughter.  
This Christian and general rule of justice, is fit to be remembered and followed of all you that be here present, of what age or condition, rank or fashion soever ye be; for by this you shall never be barbarous nor cruel one to another; you shall never statue nor strip one another, and never seek the downfall and confusion one of another by any unjust means, or injurious courses.  
We are all by nature lovers of ourselves, and willingly we would have no harm nor hurt done to ourselves; the like we must do unto others; we may not harm nor hurt them in their bodies, goods or name; for what saith Solomon in Pro. 3.29. Intent none hurt to thy neighbour, seeing he doth dwell without fear by thee.  
The love of our neighbour is no mean matter, It is not meanly graced by our Saviour Christ himself; for there are but ten commandments, and no less them six of them concerns our neighbour. These 10. are contracted into two; one of them is our neighbours. The first is great; the second is like unto it, which is our neighbours; the Law and the Prophets depend upon the one, and the Law and the Prophets depend upon the other. This is plainly proved by the Apostle, Gal. 5.14. All the Law is fulfulfilled in one word, which is this, Thou shalt love thy neighbour as thyself.  
The Mathematicians tell us, that of all figures, a a Circle is the most absolute, because the beginning and the end concurres in one. Such is this general rule of justice. It comes from Christ in grace, and ends in Christ by the works of grace. The than that neglect this general rule of justice, and do not as they would be done unto, have little or no grace in them; they can hope to hear well of none but of cowards and flatterers; and they can never have a good Conscience in them, which is a continual feast, and the best friend that is in the world. Plerique faman, pauci conscientiam verentur, saith Seneca, they little respect that, they can play fast and lose with that at their pleasure, & they can make it of what size or fashion they list themselves. They can use it as Procrustes the Giant did those whom he laid in his bed; when they were too long, he had an axe to cut them shorter; and when they were too short, he had a rack to stretch them longer. Conscientia est cordis scientia, and Gods golden dowry bestowed upon the soul: and yet it hath had them worst hap, that any word had in the world, in the Common weal, & especially in the Church of Christ; for never as yet could it be found in her full syllables at once, but some syllable or other was wanting in her. Fasciculus temporum tells us this, in A.D. 1426.  
In the Apostles time (saith he) there was con and sci, but entia was wanting; they had the endowment of the spirit, but not the endowment of possessions. Afterwards there was con and entia, but sci was wanting, they were not the learnedst men. But in my time (saith he) con and sci are both gone, and there is nothing left but entia, they have all the Honours, Manors, and fat of the Land. But we may now say that it is come round about again, and it is with us as it was at the first; we have con and sci, but our entia are called in question by many embeziled, and by too many envied and thought too much.  
O navis referunt in the novi fluctus.  
O quid agis? fortitèr occupaportum.  
We may now well entertain and renew that allegorical speech of the Lyric Poet; O ship, new waves come and dash upon thee! O what dost thou? manfully and strongly hold and keep thine harbour and thy haven.  
Certainly, people are never miserable till conscience turns their enemy, than they are miserable indeed; for, Nocte dieque suum gestabunt pectore testem, Cui non sanus erit. They shall carry about their witness night and day; which witness dyeth not.  
We shall all die, but our Conscience shall not die; we may lose ourselves, but we cannot lose our Conscience; the light of it may be shadowed for a time, but it cannot be clean put out. It shall appear with us at the day of judgement, and then it shall speak with us or against us. If against us, then most miserable wretches shall we be; for than it shall be said unto us; Depart ye cursed into everlasting fire. But if it shall be with us; then blessed and and happy shall we be; for than it shall be said unto us, Come, ye blessed ●f my Father, inberite the Kingdom of heaven prepared for you from the beginning of the world.  
I fear the time is past, and willingly I would not be tedious unto you. I will therefore conclude, and commit you and commend you to the Author of this general rule of justice, Christ jesus our Saviour: begging and beseeching him to bless, sanctify, guide and direct you all that you may still remember and follow this general rule of justice, to do as ye would be done unto in all your actions, and in all your life & conversation; that so you may live in the fear, die in the favour, rest in the peace, rise in the power, and at last remain with him in everlasting glory, to whom with the Father, etc.  
FINIS.