the Colledge of Sorbon in Paris who hath faithfully extracted them out of the Jesuites own Books Translated out of French in Fol. Printed 1670. price 10 s. A Geographical Description of the World in four parts illustrated with Maps Writ in French by Monsieur Sanson Geographer to the French King and Englished and augmented by R. B. Gent. in Fol. Printed 1670. price 20 s. Thomas of Kempis Christian Pattern in twenty fours price 1 s. Drexelius Considerations on Eternity in English in 12. Grotius Catechisme Greek Latine and English with a Praxis to it by Chr. Wase F. Goldsmith Esquire B. Beale c. in Octavo Clark's Praxis Curiae Admiralitatis in Octavo Mr. Hales Tract of Schism in Quarto Hammond's Compleat Measurer in Octavo The Life of Renatus Des Cartes in Octavo Enigmatical Characters by R. F. in Octavo Price 1 s. Three papers presented to the Royal Society by Tho. Hobbes against Doctor Wallis Printed 1671. price 6 d. 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The Travels of Vlysses as they were by himself related in Homer's ninth tenth eleventh and twelfth Books of his Odysses to the King of Phaeacia
THE GREAT LAW OF NATURE OR SELF-PRESERVATION Examined Asserted and Vindicated from Mr. Hobbes his Abuses In a small DISCOURSE Part Moral part Political and part Religious London Printed for the Author and are to be sold by Will. Crook at the Green-Dragon without Temple-Bar 1673. TO THE READER READER THis small Treatise was writ two or three years ago and since hath remain'd in the hands of some friends till now at last I have adventured it to censure It is chiefly the result of a few serious thoughts upon consideration of some of M. Hobbes his strange Tenents which he would seem to ground upon that Great Law of Nature Self-preservation whereby in the judgment of the world he takes away all Foundations of Virtue and Goodness yet is he well approved of by many who would be thought like him Great Wits and to have Vnderstandings and Capacities much transcending the Doctrine and Pedantry of Moralists and Divines Knowing therefore with whom I have to do I have argued chiefly out of Master Hobbes his own Principles and thereby endeavoured to evince the grosness and folly of his Errours in making all Justice Honesty Morality Goodness and Vertue the consequences only of a Civil Government as if where there were no Civil Magistrate these things had no being and where there is a Civil Magistrate took their measures only from his Mouth So that whatsoever he pleases to call Good Just Honest Vertuous must therefore only necessarily be so and whatsoever he pronounces Evil Vnjust Dishonest and Vicious immediately for the same reason is become so to all his Subjects And these Enormous Tenents he pretends to deduce and ground upon his Definition of the Right of Nature and the Great Law of Self-preservation This shameful abuse both of God and Nature and all that dare pretend to any thing of real goodness and vertue I have endeavoured to detect and confute out of his own granted Principles which whether I have effected I must leave to thy judgment And doubt not but Truth and Reason will prevail at lengh with the Intelligent and Rational And that they may so do with all I have linked them also with Interest being assured thereby to leave none that love themselves unconcerned in the matter of the subsequent Discourse and out of the reach of the arguments and reasons thereof according to the best of my understanding ERRATA PAge 11. l. 19. for non read man page 86. l. 20 21. blot out this whole sentence viz. if others will interpose let it be at their perils THE Great Law of NATURE OR SELF PRESERVATION EXAMINED THat the Notions or Laws of Right and Wrong Just and Unjust Good and Evil are independent upon and naturally and rationally antecedent to the Constitution of any Commonwealth or Civil Government and are binding or obligatory to all men both in the state of Nature and in all Political Government proved out of Mr. Hobbes his own Principles of Self-Preservation and equality amongst men 2. From the Nature of God with a subsequent Discourse showing the unreasonableness of that Tyrannical and Arbitrary Government seeming to be vindicated and held necessary by the same Author in his said Book with another light reflection upon the Justice and Reasonableness or rather the Injustice and Unreasonableness of their Demands who in any Civil Government will challenge to themselves Liberty of Conscience or a publick free exercise of what Religion they best fancy being all grounded upon the same Principles of Self-preservation And because the greatest part of these fore-mentioned Errours seem to be deduced from Mr. Hobbes his definition of the Right of Nature I will first begin with that By the way requiring one thing only to be granted viz. That Right Reason is to be the Law and Rule of all our actions By Right Reason I do not mean as Mr. Hobbes De Cive pag. 21. every mans private Reason for who but himself did ever call this Right Reason but I mean what is commonly hereby meant an unerring Reason or that which proceeds always upon true Principles and thence deduces true Consequences and Conclusions Mr. Hobbes his Definition of the Right of Nature Examined THe Right of Nature which Writers commonly call Jus Naturale is the liberty each man hath to use his own power as he will himself for the preservation of his own Nature that is to say of his own Life and consequently of doing any thing which in his own judgment and reason he shall conceive to be the aptest means thereto In his Leviathan Though we should freely assent to the first part of this definition or description of the Right of Nature which we do not yet may we be well allowed to deny the inference or consequence thence deduced For though it should be granted that the Right of Nature is the liberty each man hath to use his own power as he will himself for the preservation of his own Nature yet is the inference guilty of a most notorious Errour viz. that it is therefore a liberty that each man hath of doing any thing which in his own judgment and reason he shall conceive to be the aptest means thereto for in his own judgment and reason he may and often doth conceive that the aptest means thereto which re vera is not but rather quite contrary to it and the aptest and readiest means to bring him to destruction of which infinite examples might be produced and every mans daily experience confirms this for a most undeniable truth And what rational man will pretend that because he hath a right and liberty granted him by God or Nature to preserve his own life or another mans will conclude that hereby is intended to him a Grant of a Right and Liberty to destroy himself or another Now according to the definition it self the Right of Nature is only a liberty that each man hath to use his power for his own preservation not his own destruction for this should be really to infringe the Law of Nature and Reason to the breach of which no rational man will ever pretend to any Right which commands Self-preservation and this is meant I suppose of a real preservation not a seeming or intentional only therefore the means in order to this end ought to be really and truly and not only seemingly and intentionally in the party acting conducing to the end otherwise the Law of Nature will re vera really and truly be broken contrary to designe and apparence for seeing that this is the great Law of Nature and Reason viz. Self-preservation to act that which is really and truly contrary to this Law must needs be a breach thereof though the man so acting may be so far in an errour as not to think the action to be so destructive to the end he aims at as it is And therefore I affirm that though a mans own judgment and reason prompt him to do a thing as seeming to him the aptest means to secure
to the same priviledge and then will it be impossible for any Civil Government to take place or continue where every man may be allowed the liberty to do what seems good in his own eyes without respect to the established Laws for who knows or rather who knows not to what extravagancies mens consciences or hypocritical wicked men under pretence of Conscience which is the same are often carried and therefore Liberty in this kinde is necessarily to be restrain'd within certain bounds and limits of which the Supreme Authority ought only to be Judge Object And now having through all these several discourses adhered so closely to the Law of Self-preservation or Self-love perhaps some will hence take occasion to say this selfish Principle is base and unworthy a Christian nay even a generous Heathen our duty to God and respect to the universal good of all mankinde being things to be preferred before all self-ends Answ They who have well considered what I have said before will save me the trouble of answering this Objection and be able to do it themselves and to the rest I say again for I have said as much before Our duty to God and respect to the general good of mankinde are things inseparable from our interest there being nothing so absolutely necessary to our well-being as to do our duties to our Creator and to do good to our Fellow-creatures which is commanded by the Law of Nature and by the example of God himself whereby in imitation of him in all things to be imitated and into a shadow of whose perfections we are to endeavour to form and model our selves as far as our natures are capable of it we are obliged and injoyned to do good to all which indeed is not only our duties upon the aforesaid accounts but is also one of the most pleasing and delightful things to all good dispositions and well-tempered spirits that can be conceived or imagined and they little better then Devils that are of a contrary sense and judgment But if you will urge me further and say Suppose those duties we owe to God and our Neighbours were really disunited from our interest what were then to be done I say the very supposition is wicked and injurious both to God and man for it is as much as if we should suppose God could cease to be or be otherwise then good an Attribute and Perfection inseparable from his Nature For certainly it could never be judged goodness in God but its contrary to make our duties to himself and our Neighbours inconsistent with our interest I speak not here of petty worldly ends and advantages which some base-minded men account their only interest but that I account our interest which is eternally so and upon which our future estate and happiness to all Eternity doth depend and whatsoever is a means conducing to that end and that only I account our interest and if others will interpose it it is to be at their perils If after all this it be objected still that if we permit every private man to be Judge of good and evil just and unjust right and wrong and that every man doth and must of necessity govern himself and direct his actions according to his own private judgment and conscience in order to his well-being it must necessarily follow that many mens private Opinions as Experience teaches us every day will make them refractory and disobedient to the Prince and may be a cause of Rebellion Sedition and War I answer It hath been ever so since the World began and ever will be so till all mens private judgments jump in one Nor is there any remedy for this mischief as I conceive but what I have already mentioned viz. to perswade men to lay aside pride prejudice and self-conceit and be well advised before they oppose their private Opinions to the publick and the common remedy which is that he who hath so great and probably over-weening Opinion of his own private judgment and conscience as to oppose them against the Publick Authority he doth it at his own peril and is obnoxious to the Law which if he think it more for his true interest and happiness to oppose then submit to he doth but observe the Rule of Self-love or Self-preservation in so doing and he cannot do otherwise unless he could alter his Opinion of the means in order to that end the greatest seeming good being always most prevailing with the judgment to determine it For it is impossible for any man to renounce or resigne the power of determining himself what is good and evil and absolutely to be therein governed by another mans judgment if he act rationally the understanding not being otherwise to be determined but by an apparent good and where several apparent goods offer themselves the understanding must necessarily be swayed by that which appears to be the greatest and it is impossible for any man to make whatsoever another man pleases to call so to seem to his reason and judgment an apparent good or the greatest apparent good even as much as it is impossible for any man to believe black to be white or white black pain pleasure or pleasure pain or that two is a greater number then three only because another man bids him believe them to be so And therefore that we should all believe the Commands of the Civil Magistrate to be the only Rule of good and evil is not only unreasonable and destructive to Humane Society as hath been shewed but also impossible unless a man could believe what he listed yet still so long as we all agree that such disobedience in the Subject to the Civil Magistrate is punishable according to the Laws ordained though private conscience put men upon such acts of disobedience the Government may remain firm enough whilst every private man satisfies the Law either by active or passive obedience obeying or suffering for his disobedience and if the Laws against such Dissenters as cannot be allowed or tolerated with safety in a Civil Government be strictly executed men will be well advised of the grounds upon which they refuse obedience to Authority before they thrust their fingers into the fire FINIS Books since the fire in London 1666. printed for and are to be sold by William Crooke at the Green-Dragon without Temple-Bar 1673. THe Triumphs of Gods Revenge against the Crying of the Sin of Marther With his Miraculous Discoveries and severe punishments thereof in 30 several Tragical Histories committed in divers Countries beyond the Seas with Pictures resembling all the passages Written by J. Reynolds Fol. Printed 1670. price 10 s. Sylva Sylvarum or a Natural History in ten Centuries Whereunto is newly added the History of the Prolongation of Life with the New Atlantis and Articles of inquiry about Metals and Minerals by Francis Lord Verulam To which is added the Authors Life by Dr. Rawley in Fol. Printed 1670. price 8 s. The Jesuites Morals collected by a Doctor of