THE
VNIVERSALL
PRINCIPLE
.
MAT.
7.
VERSE
12.
Therefore
,
whatsoeuer
yee
would
that
men
should
doe
to
you
,
euen
so
doe
yee
to
them
;
for
this
is
the
Law
and
the
Prophets
.
THese
wordes
are
the
wordes
of
our
Sauiour
CHRIST
to
his
Disciples
when
hee
was
vpon
the
Mount
;
and
there
opened
his
mouth
and
taught
them
,
the
first
time
that
euer
was
in
publike
.
Which
words
containe
in
them
two
principall
parts
;
A
generall
Rule
of
Iustice
,
taken
out
of
a
Collation
of
Similies
,
and
a
reason
or
testimoniall
Confirmation
of
the
same
.
A
generall
rule
of
Iustice
out
of
a
Collation
of
Similies
in
these
words
;
Therefore
whatsoeuer
ye
would
that
men
should
doe
to
you
,
euen
so
doe
ye
to
them
;
The
reason
or
testimoniall
Confirmation
of
the
same
in
these
words
;
for
this
is
the
Law
and
the
Prophets
.
Therefore
.
]
This
word
concludes
and
inferres
our
Sauiour
Christs
intent
and
purpose
,
and
shewes
the
scope
and
the
summe
of
that
which
is
precedent
in
the
Chapter
;
namely
,
that
to
doe
to
others
as
we
would
be
done
vnto
our selues
,
is
the
Law
and
the
Prophets
,
that
is
,
the
summe
of
doctrine
set
downe
in
the
Law
and
the
Prophets
.
Whatsoeuer
ye
would
,
]
or
,
all
things
whatsoeuer
yee
would
,
rationabili
&
discreta
voluntate
,
saith
Dionysius
Carthusianus
vpon
this
place
;
rationabiliter
,
vtiliter
,
&
fideliter
,
saith
Gorran
vpon
this
place
;
for
we
may
not
doe
to
others
,
as
we
would
be
done
vnto
our selues
,
in
one
thing
,
or
in
some
things
,
or
in
such
things
as
we
list
our selues
:
but
in
all
iust
,
honest
,
lawfull
and
reasonable
things
whatsoeuer
.
And
therefore
Peter
Lumbard
the
Master
of
the
Sentences
,
in
lib.
3.
distinct.
37.
tels
vs
how
these
wordes
are
to
bee
taken
and
vnderstood
,
de
bonis
quae
inuicem
exhibere
debemus
:
And
Aretius
vpon
this
place
tels
vs
,
how
they
are
an
vniuersall
phrase
of
speaking
,
which
(
saith
hee
)
must
soberly
hee
vnderstood
;
for
we
may
not
wantonly
play
with
them
,
but
refer
them
to
that
naturall
Rule
,
To
doe
vnto
others
as
we
would
be
done
vnto
our selues
.
That
men
should
doe
vnto
you
.
]
Not
God
,
nor
Angels
,
but
men
:
because
many
things
may
bee
done
vnto
vs
by
them
,
which
wee
cannot
doe
to
them
againe
.
By
Men
is
here
meant
the
Sonnes
of
Men
,
as
Iunius
and
Tremelius
will
haue
it
;
or
by
men
is
here
meant
our
neighbours
,
as
Dionysius
Carthusianus
vpon
this
place
will
haue
it
:
for
these
words
are
a
recapitulation
of
the
commandements
of
the
second
table
which
concernes
our
dutie
towards
our
neighbour
,
and
by
our
Neighbour
,
towards
all
men
.
And
this
most
plainly
and
positiuely
expressed
by
our
Sauiour
Christ
in
Math.
22.
Chap.
at
the
37.39
.
and
40.
verses
.
Euen
so
doe
ye
to
them
.
]
this
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
So
,
is
redundant
,
saith
Piscator
vpon
this
place
.
And
yet
(
saith
he
)
it
notes
the
argument
of
Similies
:
for
as
we
would
haue
comfort
and
counsell
to
be
giuen
vnto
vs
by
others
:
so
we
must
giue
it
to
them
againe
.
And
as
we
would
haue
mercy
,
compassion
and
all
other
things
expedient
to
be
shewne
vnto
vs
by
others
,
so
we
must
shew
it
to
them
likewise
:
because
naturall
reason
and
inducement
ought
to
bring
vs
to
know
that
it
is
our
dutie
no
lesse
to
loue
others
then
our selues
:
and
to
doe
no
worse
vnto
them
,
then
we
would
they
should
do
vnto
vs
.
And
therefore
this
Naturall
reason
and
inducement
hath
drawne
these
seuerall
Rules
and
Canons
,
for
the
better
direction
of
our
liues
:
Because
we
would
take
no
hurt
,
we
therefore
our selues
must
doe
none
.
Sith
we
would
not
be
extreamely
dealt
with
all
;
we
our selues
must
auoid
all
extremity
in
our
dealing
:
we
must
vtterly
abstaine
from
all
violence
and
wrong
to
others
,
seeing
willing
by
we
would
haue
none
done
to
our selues
.
For
this
is
the
law
and
the
Prophets
,
]
that
is
,
the
doctrine
and
meaning
of
the
Morall
Law
of
Moses
and
the
Prophets
,
do
all
teach
and
tend
to
this
end
to
haue
vs
doe
to
others
as
we
would
bee
done
to
our selues
;
for
hereby
our
loue
is
shewen
to
others
,
which
loue
is
all
in
all
,
the
end
and
the
fulfilling
of
the
law
,
as
the
Apostle
tels
vs
,
Rom.
13.8
.
Owe
nothing
to
any
man
but
this
,
to
loue
one
another
:
for
he
that
loueth
another
,
hath
fulfilled
the
Law
.
For
this
is
the
Law
.
]
The
Law
in
generall
is
the
very
wisedome
of
Nature
,
the
rule
of
right
and
reason
,
and
a
directiue
rule
vnto
goodnesse
of
operation
.
And
it
is
vsed
for
all
kinde
of
doctrrine
that
doth
prescribe
any
thing
.
And
therefore
of
the
Hebrewes
it
is
called
Thorah
,
of
Thor
,
which
is
ordinauit
,
or
(
as
some
will
haue
it
)
of
Iadah
,
which
is
Docuit
;
because
it
teacheth
euery
one
his
dutie
both
towards
God
and
man
.
And
in
this
sense
the
Gospell
is
called
a
Law
as
appeares
by
the
Prophet
Esay
in
Chap.
2.
verse
3.
But
the
Law
in
speciall
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
excellency
doth
shew
all
the
old
testament
,
as
appeares
by
the
Apostle
Paul
,
Rom.
3.19
.
By
Law
here
is
meant
,
the
moral
Law
of
Moses
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
a
perpetual
rule
of
liuing
wel
;
vnto
which
the
maners
of
all
people
are
to
be
directed
,
&
subiected
both
towards
God
and
towards
their
Neighbour
.
And
this
is
most
briefly
and
plainly
set
down
in
the
Decalogue
or
ten
commandements
;
the
matter
or
obiect
of
which
is
the
loue
of
God
and
the
loue
of
our
neighbour
,
which
loue
of
our
neighbour
is
nothing
els
,
but
to
doe
,
as
we
would
be
done
vnto
.
And
the
Prophets
.
]
There
were
Prophets
in
speciall
,
and
Prophets
in
generall
.
Prophets
in
speciall
,
were
they
that
did
excell
in
wisedome
,
by
the
singular
gift
of
the
holy
Ghost
,
and
did
foretell
things
to
come
,
either
to
the
Church
or
to
any
of
the
faithfull
.
Such
were
Agabus
,
and
the
4
daughters
of
Philip
the
Euangelist
.
Prophets
in
generall
,
were
they
that
did
excell
in
the
singular
gift
of
interpreting
the
Scriptures
.
And
such
are
the
learned
Interpreters
of
the
Scripture
at
this
day
,
as
appeares
by
the
Apostle
Paul
,
1.
Cor.
14.29.32
.
There
were
Priests
and
Prophets
,
but
there
was
a
difference
betweene
them
.
The
Priests
were
alwaies
out
of
the
tribe
of
Leui
,
the
Prophets
out
of
other
tribes
.
The
Priests
were
not
onely
to
pray
and
to
teach
,
but
to
administer
holy
things
:
the
Prophets
did
not
so
.
The
Preists
might
erre
as
Aaron
,
but
the
Prophets
,
as
farre
forth
as
they
were
Prophets
,
and
inspired
with
the
spirit
of
the
Lord
,
could
not
erre
.
And
therefore
the
spirit
of
Prophecie
,
was
giuen
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
Prophecie
by
visions
or
apparations
obiect
to
the
eye
or
the
mind
:
or
as
S.
Ierome
tells
vs
in
his
Epistle
to
Paulinus
,
quia
videbant
eum
,
quem
●aeteri
non
vedebant
.
They
did
prophecie
either
by
dreames
sent
from
aboue
,
or
by
expresse
word
,
or
by
an
inward
inspiration
of
the
spirit
of
God
,
or
by
the
apparition
of
an
Angell
representing
God
,
or
by
the
mouth
of
God
himselfe
familiarly
speaking
vnto
them
,
as
he
speake
to
Moses
,
to
whom
he
is
said
to
speake
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
diuers
manners
,
God
in
the
old
time
,
spake
vnto
our
Fathers
by
the
Prophets
;
But
is
these
last
dayes
he
hath
spoken
vnto
vs
by
his
Sonne
,
whom
hee
hath
made
heyre
of
all
things
.
By
his
Sonne
he
tels
vs
what
the
Law
is
:
by
his
Sonne
he
tels
vs
what
the
Prophets
are
:
by
his
Son
hee
tels
vs
,
how
the
Law
and
the
Prophets
are
nothing
else
,
but
to
doe
vnto
others
,
as
we
would
be
done
vnto
our selues
.
Therefore
whatsoeuer
ye
would
that
men
should
doe
to
you
,
euen
so
doe
yee
to
them
,
for
this
is
the
Law
and
the
Prophets
.
The
point
of
Doctrine
and
obseruation
that
ariseth
from
hence
may
be
this
.
To
doe
as
wee
would
bee
done
vnto
,
is
a
generall
rule
of
Iustice
,
and
he
summe
of
the
Law
and
the
Prophets
.
Although
this
Point
is
so
plaine
and
pregnant
,
that
it
need
no
farther
discourse
,
nor
any
more
proofe
to
be
assured
of
his
goodnesse
,
because
as
soone
as
it
is
alleadged
,
yet
it
is
acknowledged
to
bee
good
;
yet
giue
me
leaue
,
I
beseech
you
to
goe
farther
with
it
,
and
to
shew
vnto
you
the
dignitie
of
it
,
with
the
Author
and
affirmation
,
the
benefite
of
it
with
the
effects
,
and
the
necessity
of
it
,
with
the
subiects
,
obiects
,
and
the
end
.
And
to
proue
and
approue
all
this
by
testimonie
of
Scriptures
,
examples
of
Scriptures
,
testimony
of
ancient
Fathers
,
and
late
writers
,
Emperours
,
Kings
Philosophers
,
and
heathen
people
,
led
only
by
instinct
of
Nature
.
Great
is
the
dignitie
of
this
generall
rule
of
Iustice
,
not
only
because
it
is
a
Principle
of
Law
and
Nature
,
the
root
of
Iustice
,
the
foundation
of
equitie
,
and
Lex
inscripta
scripta
,
as
S.
Ambrose
tels
vs
in
vision
5.
vpon
the
10.
Chapter
of
the
Reuel
But
because
it
is
a
prescript
rule
of
our
Sauiour
Christ
himselfe
.
It
was
his
own
speech
an
blessed
counsell
to
his
Disciples
.
It
was
a
breath
of
his
mouth
,
who
was
not
as
a
man
that
he
should
lye
,
nor
as
the
sonne
of
man
that
he
should
repent
.
And
it
was
not
by
him
barely
spoken
,
but
affirmatiuely
spoken
;
because
as
the
Law
is
of
greater
perfection
,
so
that
which
is
affirmatiue
,
is
of
greater
perfection
also
,
though
affirmatiue
precepts
,
as
the
Schoole-men
tels
vs
,
obligant
semper
,
non
pro
semper
,
sed
tantum
in
loco
&
tempore
necessitatis
.
And
it
was
by
him
not
onely
affirmatiuely
spoken
,
but
it
was
strongly
also
inferred
,
concluded
,
and
pithily
vrged
to
his
disciples
aboue
any
other
thing
.
Therefore
whatsoeuer
ye
would
that
men
should
doe
to
you
,
euen
so
doe
yee
to
them
,
for
this
is
the
Law
and
the
Prophets
.
The
benefit
of
this
generall
rule
of
Iustice
is
great
,
and
the
effects
good
and
goldly
;
for
it
will
cause
euery
one
of
vs
to
liue
honestly
and
vprightly
in
his
place
and
calling
,
and
neuer
to
binde
any
one
of
these
three
sinnes
together
;
which
by
many
and
too
many
are
bound
together
in
this
age
:
Periury
,
false
testimonie
,
iniury
.
This
will
make
vs
draw
neere
vnto
Christs
example
,
and
to
follow
his
steps
.
And
this
will
still
produce
in
vs
these
effects
,
to
loue
God
truly
,
our
neighbour
vnfainedly
,
and
to
giue
vnto
euery
one
his
due
and
his
dutie
,
without
any
wrong
or
iniury
.
The
effects
of
this
generall
rule
of
Iustice
,
cannot
better
be
opened
,
then
S.
Austen
doth
open
them
,
in
lib.
3.
Cap.
14.
de
doct.
Chrift
,
where
he
saith
thus
,
Facere
alijs
quod
tibi
vis
fieri
,
sententia
est
,
&c.
To
doe
as
thou
wouldeft
be
done
vnto
,
is
a
sentence
which
all
nations
vnder
heauen
haue
agreed
vpon
.
Referre
this
sentence
(
saith
he
)
to
the
loue
of
God
,
and
it
extinguisheth
all
hainous
offences
:
referre
this
sentence
to
the
loue
of
thy
neighbour
,
and
it
banisheth
all
grieuous
wrongs
out
of
the
world
.
The
necessity
of
this
generall
rule
of
Iustice
is
great
,
in
respect
of
the
subiects
,
the
obiects
,
and
the
end
.
The
subiects
,
because
we
are
all
Christians
and
brethren
,
and
haue
one
and
the
same
God
for
our
Creator
,
one
and
the
same
Christ
for
our
Sauiour
,
and
one
and
the
same
holy
Ghost
for
our
sanctifier
and
preseruer
.
The
obiects
,
because
it
respecteth
right
,
and
the
good
gouernmet
of
humane
societies
:
and
the
end
,
because
it
was
ordained
by
Christ
himselfe
for
the
generall
good
one
of
another
,
teaching
vs
not
only
to
be
priuatiue
in
ceasing
to
doe
ill
,
but
still
to
bee
positiue
in
doing
good
one
to
another
.
Wee
are
not
sent
into
this
world
onely
to
speake
well
,
but
to
doe
well
,
and
to
doe
well
and
truly
that
which
belongs
to
our
seuerall
places
and
callings
.
It
is
better
to
doe
and
say
not
,
then
to
say
,
and
doe
not
;
speculation
is
not
so
hard
as
practice
.
It
is
much
more
easie
for
any
one
to
know
then
to
do
,
to
discourse
then
to
worke
;
and
to
beleeue
as
he
ought
,
then
to
liue
as
he
should
.
And
therefore
our
Sauiour
Christ
and
his
disciples
in
all
their
speeches
,
and
in
all
their
writings
do
specially
admonish
vs
to
do
well
,
&
do
speak
much
more
of
things
to
be
done
,
then
of
things
to
be
spok●n
;
and
much
more
of
vertuous
liuing
,
then
of
right
bele●uing
:
for
,
non
verbased
aduerbia
corenantur
.
The
Lord
our
God
is
said
to
loue
Aduerbs
.
He
respects
not
how
good
,
but
how
well
those
things
are
which
we
doe
;
and
our
Sauiour
Christ
himselfe
began
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
doe
and
to
teach
;
first
to
doe
,
and
then
to
teach
,
Act.
1.
verse
1.
Ye
shall
not
steale
,
nor
deale
falsly
,
nor
lie
one
to
another
;
which
is
in
effect
,
yee
shall
not
doe
to
others
,
but
as
ye
would
be
done
vnto
your selues
.
To
bias
gaue
this
generall
rule
of
Iustice
to
his
sonne
,
but
in
a
negatiue
precept
also
,
which
bindeth
at
all
times
.
My
Sonne
(
saith
he
)
that
which
thou
wouldest
not
haue
others
to
doe
vnto
thee
,
doe
not
to
them
at
any
time
.
Tob.
chap.
4.
verse
15.
Our
Sauiour
Christ
not
onely
in
Mat.
7
12.
but
also
in
Luke
6.31
.
gaue
this
generall
rule
of
Iustice
againe
to
his
Disciples
,
and
to
a
great
company
of
people
that
came
from
Iudea
and
Ierusalem
,
and
from
the
coasts
of
Tyre
and
Sidon
to
heare
him
.
And
as
ye
would
that
men
should
doe
to
you
,
so
doe
ye
to
them
likewise
.
The
Apostle
S.
Paul
gaue
this
generall
rule
of
Iustice
to
Titus
his
naturall
sonne
according
to
the
common
faith
,
as
appeares
〈◊〉
●is
2
Chap.
to
Titus
11.
and
12.
verses
,
whe●e
he
saith
thus
,
The
grace
of
God
which
bringeth
saluation
vnto
all
men
,
hath
appeared
,
and
teacheth
vs
,
that
we
should
liue
soberly
righteously
and
godly
in
this
present
world
.
To
liue
righteously
,
what
is
it
any
other
thing
in
effect
,
then
to
doe
as
we
would
be
done
vnto
?
King
.
ch.
17.
Samuel
offered
to
God
by
his
Mother
,
thrice
called
and
made
a
Prophet
,
remembrad
and
followed
this
generall
rule
of
Iustice
,
to
doe
as
he
would
be
done
vnto
;
for
,
he
boldly
and
stoutly
stood
vp
vnto
all
Israel
and
said
,
Whose
Oxe
haue
I
taken
?
or
,
whose
Asse
haue
I
taken
?
or
,
whom
haue
I
done
wrong
to
?
or
,
whom
haue
I
hurt
?
That
was
not
all
;
he
left
not
there
,
but
went
father
and
said
,
At
whose
hands
haue
I
receiued
any
bribes
to
blind
mine
eyes
therewith
,
1
,
Sam.
12.3
.
Simeon
in
Ierusalem
,
Cornelius
in
Cesarea
,
and
Lidia
the
seller
of
purple
in
the
City
of
the
Thiatirians
.
And
the
very
Barbarians
,
as
in
Act
28.2
.
remembred
and
followed
this
generall
rule
of
Iustice
,
to
doe
as
they
would
be
done
vnto
;
for
they
gently
intreated
Paul
and
his
company
when
they
came
to
shore
in
the
I
le
Melita
,
kindled
a
good
fire
and
receiued
euery
one
of
them
.
cap.
vlt.
conf.
.
in
his
ser.
ad
frat
.
in
eremo
,
in
a
tract
which
he
writeth
de
decem
chordis
,
speaketh
there
of
this
generall
rule
of
Iustice
,
and
specially
in
his
96.
Sermon
de
tempore
;
where
he
saith
thus
;
Decem
precepta
ad
duo
illa
referuntur
vt
diligamus
Deum
&
Proximum
.
Et
duo
illa
ad
vnum
illud
,
quod
vnum
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
,
cals
to
doe
as
we
would
be
done
vnto
,
naturalem
legem
societatis
cui
concordat
Euangelium
,
Haec
est
lex
naturalis
societatis
(
saith
he
)
vt
omnia
quaecunque
nobis
fieri
velimus
,
alijs
faciamus
.
Peter
Lumbard
,
the
master
of
the
Sentences
,
approues
this
same
in
lib.
3.
distinct.
37.
where
speaking
of
the
commandements
of
the
second
Table
,
cals
to
doe
as
we
would
be
done
vnto
;
naturalem
legem
,
cui
concordat
Euangelium
,
&
lex
moralis
praeceptionis
.
Hoc
veritas
scripsit
in
corde
hominis
(
saith
Lumbard
)
&
quia
non
legebatur
in
corde
,
iterauit
in
tabulis
,
vt
voce
forinsecus
admota
,
rediret
ad
cor.
S.
Ambrose
vision
4.
in
8.
chap.
of
the
Reuel
,
speaking
there
of
the
holy
men
that
liued
before
the
floud
,
saith
thus
of
them
;
Quamuis
nullum
legem
nisi
naturalem
habuerunt
,
tamen
hoc
quibuscunque
poterant
suasisse
conati
sunt
,
vt
Deum
creatorem
suum
timerent
&
ligerent
,
&
quod
quis
pati
non
vellet
,
alteri
non
faceret
.
Gregory
the
great
,
in
lib.
10.
Moral
.
in
cap.
11.
of
Iob.
in
the
beginning
of
the
Chapter
,
tels
vs
there
,
That
to
doe
as
we
would
be
done
vnto
,
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
Sauiour
Christ
.
Quibus
duobus
(
saith
Gregorie
)
vtriusque
testamenti
mandatis
,
per
vnum
malitia
compescitur
,
per
aliud
benignitas
prorogatur
.
To
these
may
bee
added
Gratian
in
his
golden
Decrees
,
1.
part.
1.
dictinct
.
the
first
words
of
all
the
booke
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
inferre
,
quod
sibi
nollet
fieri
,
Chap.
Mat.
in
pag.
28.29
.
And
there
hee
tels
vs
,
how
our
Sauiour
Christ
doth
call
it
,
fundamentum
naturalis
iuris
,
because
hee
was
the
reformer
of
our
nature
corrupted
by
Adam
.
Aretius
vpon
this
place
tels
vs
the
like
,
how
these
words
are
a
natural
Law
and
the
precepts
of
right
are
,
as
he
there
tels
vs
;
honeste
viuere
,
alterum
non
laedere
,
ius
suum
cuique
tribuere
.
Beza
,
Bullinger
,
Caluin
,
Hemingius
,
Piscator
,
with
many
others
,
all
agree
and
concurre
in
this
;
that
to
doe
as
wee
would
be
done
vnto
,
is
a
generall
rule
of
Iustice
,
a
Sentence
teaching
all
charitie
,
humanitie
,
moderation
and
good
dealing
one
to
another
,
and
a
sentence
(
as
it
were
)
pointing
out
the
way
to
eternall
blisse
and
happinesse
.
Alexander
Seuerus
the
Emperour
,
had
this
for
his
Symbole
,
hee
had
often
in
his
mouth
:
this
he
commanded
to
be
engrauen
and
writen
in
his
Pallace
,
and
other
of
his
buildings
.
Hoc
coluit
in
larario
suo
(
saith
Bullinger
.
)
and
when
any
one
of
his
disorderly
souldiers
was
to
be
punished
,
hee
would
haue
this
spoken
vnto
him
by
the
voyce
of
a
Crier
.
Quod
tibi
hoc
alteri
.
Traian
the
Emperour
,
a
great
obseruer
of
Iustice
,
and
called
the
Darling
of
Mankinde
,
would
very
often
say
,
how
he
himselfe
and
all
others
▪
must
doe
as
they
would
be
done
vnto
;
and
how
Subjects
ought
to
be
such
towards
their
Prince
,
as
they
would
haue
their
Prince
to
be
towards
them
.
It
is
written
in
the
life
of
Augustus
the
Emperour
,
how
one
Zonaras
did
often
remember
this
generall
rule
of
Iustice
to
Augustus
the
Emperour
,
and
would
say
to
him
,
Siipse
alijs
feceris
,
quae
tibi
fieri
velles
,
non
peccabis
quippiam
,
omnia
suauissimè
&
felicitèr
administrabis
,
&
nullo
cum
periculo
vitam
deges
.
That
learned
Lawyer
Vlpian
,
principall
Counceller
to
Alexander
Seuerus
the
Emperour
,
framed
this
as
as
a
Constitution
,
which
is
found
in
the
Pandects
,
that
is
,
the
volume
of
the
Ciuill
Law
,
called
the
Digests
.
And
this
was
done
by
the
commandement
of
Iustinian
,
that
learned
and
worthy
Emperour
.
That
of
our
wise
,
Basilicon
doron
,
li.
2.
pag.
6.
where
shewing
to
his
Son
Prince
Henry
what
formes
were
to
be
vsed
with
other
Princes
,
he
saith
thus
vnto
him
,
Vse
all
other
Princes
as
thy
brethren
,
honestly
and
kindly
.
Striue
with
euery
one
of
them
in
courtesie
and
in
kindnes
,
and
as
with
all
men
,
so
specially
with
them
be
plaine
and
truthfull
euer
keeping
that
Christian
Rule
,
to
doe
as
yee
would
be
done
vnto
.
Where
we
see
King
Iames
cals
it
a
Christian
rule
,
and
would
haue
his
Sonne
Prince
Henry
euer
to
keepe
it
.
Plato
,
Socrates
and
Xenophon
with
many
others
,
taught
this
Philosophy
and
generall
rule
of
Iustice
,
to
do
as
they
would
be
done
vnto
,
and
very
carefully
obserued
it
in
their
life
and
conuersation
.
So
did
Solon
and
Aristides
among
the
Athenians
,
Agesilaus
and
Lycurgus
among
the
Lacedemonians
,
Curius
Fabricius
,
and
Numa
Pompilius
among
the
Romanes
,
Xamelzis
among
the
Gothes
,
Zaleuchus
among
the
Locrians
,
Trismegistus
among
the
Egyptians
,
and
Dunwallo
Mulmutius
among
the
old
Brittons
of
this
Land
.
Nay
more
,
and
that
which
is
very
strange
.
That
diuilish
Impostor
,
and
damnable
wretch
Mahomet
hath
recommended
this
generall
rule
of
Iustice
,
to
doe
as
we
would
be
done
vnto
,
and
hath
inserted
it
among
the
8.
Ordinances
,
which
hee
left
to
the
Musalmans
,
telling
them
how
they
were
sent
downe
from
heauen
by
the
Angell
Gabriel
.
This
also
the
heathen
haue
not
obscurely
insinuated
,
by
making
Themis
,
which
is
Law
or
right
,
a
Goddesse
▪
by
building
a
Temple
vnto
her
in
Beoetia
,
and
by
making
her
to
be
the
Daughter
of
Heauen
and
earth
;
for
heauen
and
earth
doe
applaud
this
generall
rule
of
Iustice
,
to
doe
as
we
would
be
done
vnto
:
it
is
the
Royall
Law
of
Loue
;
it
was
taught
by
our
Sauiour
Christ
,
deliuered
by
the
law
of
Nature
,
and
obserued
by
Heathen
people
,
led
onely
by
instinct
of
Nature
.
Seeing
then
that
the
dignitie
of
this
generall
rule
of
Iustice
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
subiects
,
obiects
,
and
the
end
.
And
seeing
this
is
proued
and
approued
by
testimonies
of
Scriptures
,
examples
of
Scriptures
,
testimonies
of
ancient
Fathers
and
late
Writers
,
Emperours
,
Kings
,
and
Philosophers
,
and
Heathen
people
led
by
instinct
of
Nature
.
It
is
fit
and
worthy
to
be
remembred
and
followed
of
vs
,
and
to
be
written
vpon
the
tables
of
our
hearts
with
the
point
of
a
Diamond
,
that
it
may
neuer
be
forgotten
;
for
it
is
old
Philosophie
and
Christian
Religion
;
it
is
the
end
and
the
scope
of
all
the
Commandements
of
the
second
Table
,
and
the
onely
type
and
token
of
euery
good
Christian
.
Therefore
,
whatsoeuer
yee
would
that
men
should
doe
to
you
,
euen
so
doe
ye
to
them
;
for
this
is
the
Law
and
the
Prophets
.
That
learned
Father
S.
Austin
in
his
54.
Epistle
,
tels
vs
there
,
that
we
may
occupare
negotiosissimum
in
Republica
virum
proemio
;
we
may
not
hold
a
man
of
the
greatest
employment
in
the
Common-weale
with
a
long
preface
.
If
not
with
a
long
Preface
,
then
not
with
a
long
discourse
.
Pardon
therefore
my
boldnesse
(
right
honourable
and
reuerend
Iudges
)
if
I
first
speake
to
you
,
and
tell
you
,
that
this
generall
rule
of
Iustice
,
to
doe
as
ye
would
be
done
vnto
,
is
fit
and
worthy
to
be
remembred
of
you
who
are
loquentes
leges
,
chiefe
guardians
of
iustice
,
and
Altars
vnto
which
such
flye
for
succour
and
reliefe
,
as
are
wronged
and
iniuried
.
By
this
you
shall
take
Gallioes
course
,
as
it
is
in
Act.
18.16
.
to
driue
away
friuolous
and
iniurious
suites
from
the
iudgement
seat
.
By
this
you
shall
be
faithfull
Stewards
of
the
highest
Iudge
;
and
by
this
you
shall
keepe
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
Iudge
of
all
doth
sit
.
This
generall
rule
of
Iustice
is
fit
to
be
remembred
and
followed
of
you
also
,
who
are
Magistrates
,
and
in
the
Commission
of
peace
,
the
Princes
eyes
to
see
withall
,
and
the
Princes
hands
to
worke
withall
,
the
Ephori
of
the
Common-weale
,
and
the
Ouer-seers
of
common
quietnesse
.
This
will
make
you
good
and
iust
,
like
Iosoph
of
Arimathea
.
This
will
make
Iustice
in
you
neuer
to
draw
her
breath
faintly
,
or
to
be
peruerted
with
any
feare
or
fauour
,
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
Iudge
Dyers
minde
,
who
when
there
came
before
him
any
controuersies
of
poore
men
to
be
tryed
at
the
Assises
,
would
vually
say
,
that
either
the
parties
themselues
were
wilfull
,
or
their
neighbours
at
home
vncharitable
,
because
their
suites
were
not
quietly
ended
at
home
.
Many
poore
mens
suits
may
be
quietly
ended
at
home
by
you
,
who
are
the
Iudges
eyes
.
It
is
well
knowne
that
some
of
you
doe
so
.
O
that
all
would
doe
so
.
It
is
a
blessed
action
to
doe
so
;
for
,
Blessed
are
the
peace-makers
.
This
generall
rule
of
Iustice
is
fit
also
to
be
remembred
and
followed
of
you
who
practise
and
professe
the
Lawes
,
and
plead
present
matters
for
your
Clients
;
for
this
will
make
you
square
,
sound
,
and
sincere
in
all
your
actions
,
and
to
auoid
all
those
foule
aspersions
and
scandals
that
are
cast
vpon
you
of
bribery
,
corruption
,
and
extortion
,
of
spinning
out
suits
to
the
downfall
of
the
Clients
estates
of
wrangling
and
wrestling
as
the
Greeke
Sophisters
were
wont
to
doe
,
to
make
the
worse
the
better
:
and
that
which
is
worst
inded
,
of
animating
and
setting
of
some
malicious
make-bates
to
sow
Cadmus
teeth
abroad
,
and
like
Salamanders
still
to
liue
in
the
fire
of
debate
and
discord
among
their
neighbours
.
The
Law
is
of
masculine
force
,
as
Saint
Austin
tels
vs
vpon
the
59.
Psalme
;
for
though
in
the
Latine
tongue
it
is
of
the
feminine
gender
,
yet
in
the
Greeke
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
floting
,
or
imaginary
affection
:
for
if
it
hath
but
one
soule
,
which
is
reason
;
and
one
onely
function
which
is
the
peace
and
quietnesse
of
States
and
Common-weales
:
which
peace
and
quietnesse
of
States
and
Common-weales
,
shall
the
better
be
established
and
continued
,
if
you
follow
this
generall
rule
of
Iustice
,
to
doe
as
you
would
be
done
vnto
.
This
Christian
and
generall
rule
of
Iustice
is
fit
to
be
remembred
ad
followed
of
you
who
are
Actors
and
commence
suites
;
of
you
that
are
witnesses
to
testifie
and
giue
in
euidence
;
of
you
that
are
Iuries
,
and
bring
in
verdicts
;
and
of
you
that
bee
Constables
,
and
exhibite
Bils
.
O
this
will
make
you
neuer
to
open
the
sluces
of
any
fauour
,
feare
or
partiality
to
any
,
neuer
to
straine
out
gnats
,
and
to
swallow
downe
Camels
,
and
neuer
to
be
so
rash
with
your
mouthes
as
to
say
,
Sibboleth
,
This
Christian
and
generall
rule
of
Iustice
,
is
fit
to
be
remembred
and
followed
of
all
you
that
bee
here
present
,
of
what
age
or
condition
,
ranke
or
fashion
soeuer
ye
bee
;
for
by
this
you
shall
neuer
be
barbarous
nor
cruel
one
to
another
;
you
shall
neuer
statue
nor
strip
one
another
,
and
neuer
seeke
the
downefall
and
confusion
one
of
another
by
any
vniust
meanes
,
or
iniurious
courses
.
We
are
all
by
nature
louers
of
our selues
,
and
willingly
we
would
haue
no
harme
nor
hurt
done
to
our selues
;
the
like
we
must
do
vnto
others
;
we
may
not
harme
nor
hurt
them
in
their
bodies
,
goods
or
name
;
for
what
saith
Salomon
in
Pro.
3.29
.
Intend
none
hurt
to
thy
neighbour
,
seing
he
doth
dwell
without
feare
by
thee
.
The
loue
of
our
neighbour
is
no
meane
matter
,
It
is
not
meanly
graced
by
our
Sauiour
Christ
himselfe
;
for
there
are
but
ten
commandements
,
and
no
lesse
them
sixe
of
them
concernes
our
neighbour
.
These
10.
are
contracted
into
two
;
one
of
them
is
our
neighbours
.
The
first
is
great
;
the
second
is
like
vnto
it
,
which
is
our
neighbours
;
the
Law
and
the
Prophets
depend
vpon
the
one
,
and
the
Law
and
the
Prophets
depend
vpon
the
other
.
This
is
plainly
proued
by
the
Apostle
,
Gal.
5.14
.
All
the
Law
is
fulfulfilled
in
one
word
,
which
is
this
,
Thou
shalt
loue
thy
neighbour
as
thy selfe
.
The
Mathematicians
tell
vs
,
that
of
all
figures
,
a
a
Circle
is
the
most
absolute
,
because
the
beginning
and
the
end
concurres
in
one
.
Such
is
this
generall
rule
of
Iustice
.
It
comes
from
Christ
in
grace
,
and
ends
in
Christ
by
the
workes
of
grace
.
The
then
that
neglect
this
generall
rule
of
Iustice
,
and
doe
not
as
they
would
be
done
vnto
,
haue
little
or
no
grace
in
them
;
they
can
hope
to
heare
well
of
none
but
of
cowards
and
flatterers
;
and
they
can
neuer
haue
a
good
Conscience
in
them
,
which
is
a
continuall
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
loose
with
that
at
their
pleasure
,
&
they
can
make
it
of
what
size
or
fashion
they
list
themselues
.
They
can
vse
it
as
Procrustes
the
Gyant
did
those
whom
hee
layd
in
his
bed
;
when
they
were
too
long
,
he
had
an
axe
to
cut
them
shorter
;
and
when
they
were
too
short
,
hee
had
a
racke
to
stretch
them
longer
.
Conscientia
est
cordis
scientia
,
and
Gods
golden
dowry
bestowed
vpon
the
soule
:
and
yet
it
hath
had
them
worst
hap
,
that
any
word
had
in
the
world
,
in
the
Common
weale
,
&
especially
in
the
Church
of
Christ
;
for
neuer
as
yet
could
it
be
found
in
her
full
sillables
at
once
,
but
some
sillable
or
other
was
wanting
in
her
.
Fasciculus
temporum
tels
vs
this
,
in
A.D.
1426.
In
the
Apostles
time
(
saith
hee
)
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
haue
all
the
Honours
,
Mannours
,
and
fat
of
the
Land
.
But
we
may
now
say
that
it
is
come
round
about
againe
,
and
it
is
with
vs
as
it
was
at
the
first
;
we
haue
con
and
sci
,
but
our
entia
are
called
in
question
by
many
embeziled
,
and
by
too
many
enuied
and
thought
too
much
.
O
nauis
referunt
in
the
noui
fluctus
.
O
quid
agis
?
fortitèr
occupaportum
.
Wee
may
now
well
entertaine
and
renew
that
allegoricall
speech
of
the
Lyricke
Poet
;
O
ship
,
new
waues
come
and
dash
vpon
thee
!
O
what
doest
thou
?
manfully
and
strongly
hold
and
keepe
thine
harbour
and
thy
hauen
.
Certainly
,
people
are
neuer
miserable
till
conscience
turnes
their
enemy
,
then
they
are
miserable
indeed
;
for
,
Nocte
dieque
suum
gestabunt
pectore
testem
,
Cui
non
sanus
erit
.
They
shall
carry
about
their
witnesse
night
and
day
;
which
witnesse
dyeth
not
.
We
shall
all
die
,
but
our
Conscience
shall
not
die
;
we
may
lose
our selues
,
but
we
cannot
lose
our
Conscience
;
the
light
of
it
may
be
shadowed
for
a
time
,
but
it
cannot
be
cleane
put
out
.
It
shall
appeare
with
vs
at
the
day
of
iudgement
,
and
then
it
shall
speake
with
vs
or
against
vs
.
If
against
vs
,
then
most
miserable
wretches
shall
wee
be
;
for
then
it
shall
be
said
vnto
vs
;
Depart
ye
cursed
into
euerlasting
fire
.
But
if
it
shall
be
with
vs
;
then
blessed
and
and
happy
shall
we
be
;
for
then
it
shall
be
said
vnto
vs
,
Come
,
ye
blessed
●f
my
Father
,
inberite
the
Kingdome
of
heauen
prepared
for
you
from
the
beginning
of
the
world
.
I
feare
the
time
is
past
,
and
willingly
I
would
not
be
tedious
vnto
you
.
I
will
therefore
conclude
,
and
commit
you
and
commend
you
to
the
Author
of
this
generall
rule
of
Iustice
,
Christ
Iesus
our
Sauiour
:
begging
and
beseeching
him
to
blesse
,
sanctifie
,
guide
and
direct
you
all
that
you
may
still
remember
and
follow
this
generall
rule
of
Iustice
,
to
doe
as
ye
would
be
done
vnto
in
all
your
actions
,
and
in
all
your
life
&
conuersation
;
that
so
you
may
liue
in
the
feare
,
die
in
the
fauour
,
rest
in
the
peace
,
rise
in
the
power
,
and
at
last
remaine
with
him
in
euerlasting
glory
,
to
whom
with
the
Father
,
&c.
FINIS
.