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. 9.

Page 73. He comes to make particular answers, which are not satisfactory to the foole's argument,* 1.1 and therefore must be examined; in the second line he state's

the question, certainly, not punctually to the purpose; for whereas the fool's conclusion was, that there was no such thing as injustice, he saith lin. 2. (that [The Question is not of promises mutuall, where there is no security of performance on the other side; as when there is no civill pow∣er erected over the parties promising; for such promises are no Covenants.] This is a most hatefull parenthesis, (as I have shewed) he goe's on [but either where one of the par∣tyes hath performed already; or where there is a power to make him performe] so that here is a great restraint to the fool's conclusion, and a limitation of the fool's argu∣ment, which I am perswaded, if he had disputed with Mr. Hobbes, he would not have allowed, for he was bred up in Mr. Hobbes his principles, and dispute's shrewdly out of them; but although this be not pertinent to the foole, yet let the fool grant that this shall be the question as Mr. Hobbes put's it Wh••ther it be against reason, that is, against the benefit of the other, to performe, or not] Here the poore foole is abused mightily, for the fool's conclu∣sion was about justice; Mr. Hobbes put's the question concerning benefit onely: certainly many high Injustices have been beneficial, as he call's benefit, that is, profitable for this life's advantages; but yet see by what fraudu∣lent steps he steale's into the change of these Tearmes: first he hath said, that Iustice is not against Reason; Reason is not against the Law,* 1.2 which looketh onely at the happinesse of this life to that particular man; there∣fore justice is whatsoever any man act's for his own good; all which expressions have beene before shewed not to be depending one upon the other; but let us examine his argument [I say (saith he) it is not against reason] from Iustice he went to reason; from reason to benefit; and now from benefit to reason againe, for the manife∣station

of which he hath a long discourse to shew, that the wisdome of actions is not to be measured by the events, but the for••sight and d••sign (which shall be granted him,) Secondly▪ in that refuted imagination of [every man's being at war with every man for want of a common power to keep them in awe, no man can hope to defend himself by his own power, strength, and wit &c. Therefore he who declare's he think's it reason to deceive those that h••lp him, can in rea∣son expect no other meanes of safety then what can be had from his own single power] This is the force of what he there write's: But consider, Reader, with me, that this is not to the purpose; for the foole's Conclusion was concerning the justice and honesty of a thing; he onely out-wit's the foole, and discourseth of cunning, or craft, or worldly profit of those actions, what is most profitable for the advance of the Agent'•• ease and pleasure: but then consider further, and see if this answear of his satisfy that doubt; The Question, according to his own fra∣ming, is, whether it be profitable to deceive or not; his an∣swer is drawn from a declaration that that man should make, that he think's i•• fit to deceive, which no man but a verier foole then he, who objected it, did ever doe;* 1.3 there is no power to act any great wickedness, but under the shew of Piety, not by professing to deceive, but by pro∣fessing not to deceive; oathes, covenants, protestations, cursings of themselves, are the horrid maskes of Im∣piety, which wicked men use to deceive with, the Devill can no way so efficaciously deceive, as by putting on the shape or likeness of an Angel, sometimes by putting a false glosse upon the Text, as with Adam; sometimes urging the Scripture its self, as with our Saviour. That child of the Devil's, who will prosper in this world, must not protest and declare that he will deceive, but protest

against it, and utterly defy it; so excellently the Poet makes Sinon, in that high fraud of his, Cozen by the denying of Cozenage, nec si miserum fortuna Sinonem Finxit, vanum etiam mendacemque improba finget· Mr. Hobbes, I am confident, well knowe's, that he, who is premonished of his danger, will avoyd it; even birds do avoyd the net openly layd before them; so that cer∣tainly this come's not close to Mr. Hobbes his purpose which should prove, that it were not wisely done accor∣ding to his wisdome, to deceive, when he speak's onely of such who manifest and declare they will deceive; and it is a maine fault which runne's throughout his whole book, that he attempt's one proposition, and, by shuf∣fling and changing the Tearmes, prove's another.

* 1.4Now my conclusion is, that all deceit is injustice, all in∣justice unprofitable, because against the most sacred Law-maker, who will avenge it here, or hereafter, whether men take notice of it, or no; evil and injustice will hunt the wicked person; onely honesty and justice will bring a man peace and prosperity at the last.

Notes

• * 1.1

  Mr. Hobbes mistake's the question.
• * 1.2

  And changeth 〈◊〉〈◊〉 termes fraudulently h••re and o∣therwhere.
• * 1.3

  He that means to deceive will not declare his intent.
• * 1.4

  The Bishops Conclusion.