Selected quad for the lemma: law_n
Text snippets containing the quad
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A62472
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A sermon preached before the Right Honourable the Lord Mayor and Alderman of London, at Guild-Hall chappel by George Thorp ...
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Thorp, George, 1637 or 8-1719.
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1677
(1677)
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Wing T1072; ESTC R1866
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17,046
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44
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if abstracted from other considerations one includes as much perfection as the other for what dare not some men assert Why in our own behalf are we so constantly determined in our choice to the one so fearful of and ready to fly from the other needing neither force of Argument or length of Meditation to secure our preference An immediate Conviction that they are as opposite in their own Natural tendency as our thoughts and that we can as soon cease to desire what is good as such as not think it to be placed in those things which this Rule directs us in to all Now if what I wish to my self or would have others do to me be better than the opposite or else why do I choose it then by the same reason it is better to all and at least when my own prejudice or interest comes not between I have no pretence of objection that involves not a contradiction and accuse my self of the breach of all the Laws of Conscience Reason and Equity if I do not what I cannot but judg and do so every day really best and most eligible 3. In other Cases where my thus dealing may seem to restrain those benefits which otherwise I could wish to my self yet is it most reasonable and equal that the conveniencies of Humane Life should be distributed by such measures while no axiom upon which Mathematical demonstration is built can plead clearer evidence than the Foundation of this If there it must be received as undeniably and immutably true Si aequalia aequalibus addas tota sunt aequalia Si ab aequalibus aequalia demas quae remanent erunt aequalia The same is this at least on the one side changing but things into persons paria paribus conveniunt like things agree to like persons So that whatever is fit for or due to me must be by the same reason for and to another in the same circumstances All men naturally as such are equal stand upon even terms and level ground and if Society Compact and the consequences thereof have made any difference in the conditions of men that alters not the Case here because the present Precept puts or supposes us intirely in the same state or capacity ere it determine or equalize our mutual dues and obligations So that as sure as there is any such thing as right or wrong reasonable or unreasonable equal or unequal and those must be as certain and evident as any other Relation whatever of agreeable or disagreeable beneficial or hurtful true or false straight or crooked c. which all Self-Love must derive from the supposed difference of and subsist by So unavoidably must the better part be involved in this direction But that I may begin and end with same persons here who too oft before make violent attempts upon those fixt boundaries and so are like to be little moved by such Topicks I add in the Fourth and Last place in their own way of reasoning There is no other possible Foundation of Society and so of Peace and Self-preservation involved therein than the supposed observance of this Law For if you love your self so does every one beside and may do as much and therefore can never be supposed to agree in any thing which provides not equally for his concerns as yours and puts him not in a like capacity of enjoying what he desires I appeal to the most partial whether all persons are like to meet in what only takes care for one or whether any other Rule or misapplication of this give so large as well as so equal a provision for more yea for all so that it has not only as much of abstracted reason but of private interest and safety as it 's possible for any general one to have wherein alone the concerns of the community are most nearly united and does not only follow that order in which God and Nature have plac'd us But the other fancied Originals of Society fall in pieces without it Diog. Laert. ◠5. p. 313. Compare Aristotle de moribus l. 9. c. 4. p. 148. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dion Cassius ◠52. p. 492. 493. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Whence Aristotle in his Life by Laertius is made to give it as a Rule of Friendship which would most difficultly be reduc'd to any other and Mecaenas in that famous Oration of his to Augustus in Dion Cassius one of the Monuments of Antiquity of greatest name left us from the common Deluge concerning the undertaking and management of the Roman Empire gives it him as the great and compleatest Rule of Government which challenges an eminency of all most transcendent So govern others as you would be governed your self But our Blessed Lord more wisely and charitably prescribes it as an universal Law to all while he supposes or makes them mutually cordial Friends and intirely concerned for each others good and welfare as their peculiar care and trust 3. What may yet farther commend this Rule is its plain easiness and suitableness to present use while Laws if otherwise never so rational and useful if withall obscure perplext and over-numerous may prove a snare rather than a support make more Controversies than they decide lose much of their strength and force by being spun out into nice and subtle disputes and fall short of their aim by not reaching the greater part of them whom they designed to direct who either have not leisure sufficient to attend or capacities to understand them or ready sagacity to apply them in opportunities of Action In contradistinction to which and such like inconveniencies here is a Law always at hand which every man carries about in his own breast legible to him that knows no Letters open and obvious to the most rude and ignorant which the worst memory cannot forget the suddenest surprize prevent nor the most wilful blindness conceal to come at which we are not forced to search Ancient Records or dark Repositories to revolve and ruminate upon old dark sentences or new finer glosses not to rove about the world to examine the various Customs and Constitutions of Countries not to soar as high as Heaven or dive as low as Hell in quest of our Duty after all other pains return into your self and look into your own heart where you may oft find it sooner and read it clearer than any where beside The Gentiles says St. Paul Rom. ii 14 15. Having not the Law do by nature the things contained in the Law these having not the Law are a Law unto themselves and shew the work of the Law written in their hearts their Conscience in the mean time accusing or excusing one another Where can we discern more lively Characters and a fairer Transcript of this non scriptae sed natae legis Tom. 2. p. 545 orat pro T. Annio Milone Tom. 2. edit Savil. p. 165. as the Orator stiles it than in this Maxim whence St. Chrysostom on my Text 〈◊〉 〈◊〉