Observations, censures, and confutations of notorious errours in Mr. Hobbes his Leviathan and other his bookes to which are annexed occasionall anim-adversions on some writings of the Socinians and such hæreticks of the same opinion with him / by William Lucy ...

Sect. 3.

He goe's on with another, [for saith he, for this cause it is rightly said, Natura dedit omnia omnibus,* 1.1 that na∣ture hath given all things to all men] the truth of this must next be examined. Nature may be said to have given all things to all men, those things before expressed in Gods charter at mans Creation; but nature hath not given men right over one another, which is mainly im∣portuned by him in both these Treatises, and must be understood in the latitude of that universall terme all things; for unless other men, all things cannot be given to him; now that other men are not given to each other will appeare out of this, that then God should not be offended with those acts which were done one to another where is no positive law;* 1.2 for where there is no positive law of God's, or man's prohibiting them, only the law of nature is of force to restraine mens actions, and to give right to every thing; and, without doubt God can be displeased with nothing that is right; well then, let us cast our eyes upon the 19. Chap. of Genesis; we shall find there the Sodomites attempting a most wicked and unjust

act upon two strangers way-faring men,* 1.3 as they thought, because the assault was so universal by the old and young, of the City, it is reasonable to think, there was no positive law against that sin, for men universally would not confront a positive law; and againe, if there had been any positive law, it is probable, Lot would have urged it to them; but there being none, and these men by the height of their lust (which is one of Mr. Hobbes his titles) having smothered the light of nature, pursued the design, and had the wrath of God falling on them by Fire; why was God so angry? Mr. Hobbes would have told him, there is no positive law forbidding it, and thou hast given all things to all men by Nature, and it is lawfull for any man to doe any thing to any man. Let us ascend higher, and consider, in the 4. of Genesis, that Cain kills Abel; in the 9 vers. God questions Cain about him, Where is thy brother Abel? His answer was somwhat like Mr. Hobbes's, I know not, am I my brothers keeper? and yet this was but like him, it was very short of Mr. Hobbes's his impiety; he only pleaded that he was not accomptable for him, he was not to be charged with his condition, be it what it will; Mr. Hobbes he would have told God, thou hast given him to me, and I had right to doe what I would with him, by thy Commission; this vil∣lain wan thy favour from me, and now I have taken him away by that naturall right which thou hast given me; Mr. Hobbes he would have out-Cained Cain himself,* 1.4 in his justification of these horrid acts, by his Principles; but because God, whose anger is never but most just, did ex∣press himself so severely against him, & could not be just, unlesse these Sodomites and Cain had transgressed some Law (which could be none but the law of Nature) it must needs shew that these men had no right to doe what

they would with any thing, that is, with other persons; but had their right confined in many acts by the law of natu••e▪ againe,* 1.5 if every man had right over every other person, then those men have mutually right over one an••••her, and the same persons, in the same cause, in re∣spect of the same persons, should be both superiours and infe••••ours, which is a contradiction, and impossible to be. I let this passe therefore without further trouble, and come to examine how Nature hath given all those other things, the Earth, the Fowles, the beasts, to all men.

Notes

• * 1.1

  Why men a••e exempt from Gods general charter of do∣m••nion at man•• creation·
• * 1.2

  To put a re∣straint on any v••ce which had no posi∣tive law a∣gainst it.
• * 1.3

  As the sin of Sodom••, it may be reasonably suppos'd, had none.
• * 1.4

  How Mr Hobbes would have out-Cai∣ned Cain in the justificati∣on of fratri∣cide.
• * 1.5

  The contradi∣ction in mutu∣all domi••ion, every man over every man.