An examination of the political part of Mr. Hobbs his Leviathan.: By George Lawson, rector of More in the county of Salop.

CAP. IX. Of the Second Part. The 25. of the Book Of Coun∣sel. (Book 9)

THE heads of this Chapter are,

• 1. The difference between command, counsel, exhortation, dehortation.
• 2. The difference between counsel and command, made evident out of Scri∣pture.
• 3. The qualifications of good Coun∣sellors.
• 4. To advise with Counsellors apart, is better then to advise with them open∣ly and in assemblies.

1. The difference between counsel, command, exhortation, dehortation, is easily known. For Coun∣sel given, is a declaration of the means which tend unto some certain end, and also of the order and manner how they should be used to attain that end. Command is the will of a Superiour made known, whereby the inferiour is bound to obey, or other∣wise to suffer. Exhortation presseth the practise of some good to be done; as dehortation is the contrary. Counsel directs, command binds, exhortation endea∣vours to stir up or incite the will: dehortation keeps it back. Command is of a Superiour; Counsel, ex∣hortation, dehortation are of a superiour, inferiour, equal. For any of these may counsel, exhort, de∣hort,

as any of them may be counselled, exhorted, dehorted. Its true, that these words are not alwaies taken strictly.

That command should be for the benefit of the party commanding, and counsel for the good of the party counselled, is meerly accidental in waies essen∣tial to them. And though sometimes both the inten∣tion and the event of both may be such as he deter∣mines, yet we know it is many times otherwise. For command may sometimes, nay often, be beneficial to the party commanded, and intended to be so; as counsel may be intended, not only for the good of the party counselled, but also counselling; and also prove so to be. The nature of exhortation, and de∣hortation, is as falsly, loosely and impertinently de∣fined, as the former.

2. Upon the former supposed difference between counsel and command, he determines, Thou shalt have none other Gods; Thou shalt not make any graven image, &c. to be commands. Yet these are not for the benefit of God, but man keeping them. For in keeping them there is great reward. But, Go and sell all thou hast, &c. is only a counsel with him, because the party shall have benefit, even treasure in heaven if he do so. Yet even this is so a counsel, as it is a command. For man is bound to love God more then the world; and to preferr treasure in heaven, before treasure on earth, and this by command. As it di∣rects, its counsel; as it binds, its command.

For one and the same sentence may be a com∣mand, a counsel and an exhortation too, yet in dif∣ferent respects; as it binds a command, as it directs a counsel, as it incites an exhortation. And very ma∣ny

exhortations include, or at least presuppose a command, and a counsel. But I wonder why Mr. Hobbs should make these words of Peter, Repent and be baptized, Acts 2.38. a counsel only. Are not all men, especially which hear the Gospel, bound to re∣pent? For doth not Saint Paul say, And the time of this ignorance God winked at, but now commandeth all men everywhere to repent, Acts 17.30 And what will he contradict the Apostle, and in express terms? It seems he is but a Divine of the lowest rank, as he is a States-man far under the highest form. His presumption and boldness is very great, but his knowledge and judgement very defective: For if he had known, that repentance had been a principal duty, according to a principal command of the Go∣spel, and that it was nothing else but a return to obe∣dience, after disobedience, he might have corrected himself, and avoided this errour.

3. In the next place, he undertakes to determine the qualifications of a good Counsellor of State; which hath been done to his hand, and far better then here we read. He is a good Counsellor, who gives good connsel; and that is only good counsel, which is a greeable to the wisdom and justice of God, and tends to the publick good of the State, therefore his first Condition is either imperfect, or else directly false. For the interest and ends of the Counsellor in his counsel, to be consistent with the ends and inte∣rest of a Prince counselled, is no waies absolutely good, but may be very wicked and unjust.

The rest of the conditions prescribed by him are good, yet none of the chiefest mentioned by others, omitted by him.

4. In the last part of this Chapter he endeavours to prove, but yet upon very weak, and also very false grounds, That its better to hear Counsellors apart, then in an Assembly. What he means by these words prefixed [supposing the number of them equal] I know not. For he argues against counsel given in Assemblies, without any mention of the equality of their number. Yet this is evident by this rule of God, that the privy Council and Parliaments of England are made useless, unprofitable, at least not so good as a secret pact Juncto. This is very un∣worthy and base, and hath been the ruine of many Princes. The Constitution of England required a Parliament, as the great Council of the Kingdom, in arduis regni negotiis; and a standing Privy-Coun∣sel (as it was called) in other matters of lesser mo∣ment. That both these may be ill constituted, abused and turned into factions, there is no doubt, we have had too woful experience of this. Yet all these in∣conveniences, with others mentioned by the Author, may be prevented, and the Counsels rectified. The way to our good, and the welfare of England, is not to take them away and destroy them, but reduce them, if possibly it may be done, to their prime insti∣tution. Otherwise we may fear a military Govern∣ment, or an absolute Monarch, or a Tyrannie, or an Anarchy. A wise council of Lords standing, and the great Council of the Parliament have been the best supports under God, of the peace and happiness of this Nation. In this I am brief, because here is little that is material, and it more properly belongs to that head of Ministers of State and Officers.