No sooner had Mr. Head a little recovered himself, than we find him cheated again by the syren alurements of pleasure and poetry, in the latter of which, however, it does not appear he made any proficiency.

He failed a second time, in the world, and having recourse to his pen, wrote the first part of the English Rogue, which being too libertine, could not be licensed till he had expunged some of the most luscious descriptions out of it.

Mr. Winstanley, p. 208, has informed us, that at the coming out of this first part, he was with him at the Three Cup tavern in Holborn drinking a gla.s.s of Rhenish, and made these verses upon him,

What Gusman, Buscan, Francion, Rablais writ, I once applauded for most excellent wit; But reading thee, and thy rich fancy's store, I now condemn what I admir'd before.

Henceforth translations pack away, be gone, No Rogue so well writ, as the English one.

We cannot help observing, that Winstanley has a little ridiculously shewn his vanity, by informing the world, that he could afford to drink a gla.s.s of Rhenish; and has added nothing to his reputation by the verses, which have neither poetry nor wit in them.

This English Rogue, described in the life of Meriton Latroon, a witty extravagant, was published anno 1666, in a very large 8vo. There were three more parts added to it by Francis Kirkman and Mr. Head in conjunction.

He also wrote

Jackson's Recantation; or the Life and Death of a notorious highwayman, then hanging in chains at Hamstead, 1674.

Proteus Redivivus; or, the Art of wheedling, Lond. 1675.

The Floating Island; or a voyage from Lambethanio to Ramalia.

A Discovery of Old Brazil.

The Red Sea.

He wrote a Pamphlet against Dr. Wild, in answer to Wild's letter directed to his friend, upon occasion of his Majesty's declaration for liberty of conscience: This he concludes in the following manner, by which it will be seen that he was but a poor versifier.

Thus, Sir, you have my story, but am sorry (Taunton excuse) it is no better for ye, However read it, as your pease are sh.e.l.ling; For you will find, it is not worth the telling.

Excuse this boldness, for I can't avoid Thinking sometimes you are but ill employ'd.

Fishing for souls more fit, than frying fish; That makes me throw pease-sh.e.l.lings in your dish.

You have a study, books wherein to look, How comes it then the Doctor turn'd a cook?

Well Doctor Cook, pray be advised hereafter, Don't make your wife the subject of our laughter.

I find she's careless, and your maid a s.l.u.t, To let you grease your Ca.s.sock for your gut.

You are all three in fault, by all that's blest; Mend you your manners first, then teach the rest.

Mr. Winstanley says, that our author met with a great many afflictions and crosses in his time, and was cast away at sea, as he was going to the Isle of Wight 1678.

THOMAS HOBBS.

This celebrated philosopher was son of Thomas Hobbs, vicar of Westport, within the Liberty of Malmesbury, and of Charlton in Wilts, and was born at Westport on the 5th of April 1588[1]. It is related by Bayle, that his mother being frighted at the rumours of the report of the Spanish Armada, was brought to bed of him before her time, which makes it somewhat surprizing that he should live to so great an age.

He had made an extraordinary progress in the languages before he arrived at his 14th year, when he was sent to Oxford, where he studied for five years Aristotle's philosophy. In the year 1607 he took the degree of batchelor of arts, and upon the recommendation of the princ.i.p.al of the college, he entered into the service of William Cavendish, baron Hardwicke, soon afterwards earl of Devonshire[2], by whom being much esteemed for his pleasantry and humour, he was appointed tutor to his son lord William Cavendish, several years younger than Hobbs. Soon after our author travelled with this young n.o.bleman thro' France and Italy, where he made himself master of the different languages of the countries thro' which he travelled; but finding that he had in a great measure forgot his Greek and Latin, he dedicated his leisure hours to the revival of them, and in order to fix the Greek language more firmly in his mind, upon his return to England, he set about and accomplished a translation of Thucydides, who appeared to him preferable to all other Greek historians, and by rendering him into English he meant to shew his countrymen from the Athenian history, the disorders and confusions of a democratical government.

In the year 1628, the earl of Devonshire dying, after our author had served him 20 years, he travelled again into France with a son of Sir Gervas Clifton; at which time, and during which preregrination (says Wood) 'he began to make an inspection into the elements of Euclid, and be delighted with his method, not only for the theorems contained in it, but for his art of reasoning. In these studies he continued till 1631, when his late pupil the earl of Devonshire called him home in order to undertake the education of his son, then only thirteen years of age, in all the parts of juvenile literature; and as soon as it was proper for him to see the world, Hobbs again set out for France and Italy, and directed his young pupil to the necessary steps for accomplishing his education.

When our author was at Paris, he began to search into the fundamentals of natural science, and contracted an intimacy with Marius Ma.r.s.ennus a Minim, conversant in that kind of philosophy, and a man of excellent moral qualities.

In 1637 he was recalled to England, but finding the civil war ready to break out, and the Scots in arms against the King, instigated by a mean cowardice, he deferred his country in distress, and returned to Paris, that he might without interruption pursue his studies there, and converse with men of eminence in the sciences. The Parliament prevailing, several of the Royalists were driven from their own country, and were obliged to take shelter in France. The Prince of Wales was reduced likewise to quit the kingdom and live at Paris: Hobbs was employed to teach the young Prince mathematics, in which he made great proficiency; and our author used to observe, that if the Prince's application was equal to the quickness of his parts, he would be the foremost man in his time in every species of science. All the leisure hours that Hobbs enjoyed in Paris, he dedicated to the composition of a book called, The Leviathan, a work by which he acquired a great name in Europe; and which was printed at London while he remained at Paris. Under this strange name he means the body politic. The divines of the church of England who attended King Charles II. in France, exclaimed vehemently against this performance, and said that it contained a great many impious a.s.sertions, and that the author was not of the royal party. Their complaints were regarded, and Hobbs was discharged the court; and as he had extremely provoked the Papists, he thought it not safe for him to continue longer in France, especially as he was deprived of the protection of the King of England. He translated his Leviathan into Latin, and printed it with an appendix in 1668.

About ten years afterwards, the Leviathan was printed in Low Dutch.

The character of this work is drawn as under, by bishop Burnet.

'His [Hobbs's] main principles were, that all men acted under an absolute necessity, in which he seemed protected by the then received doctrine of absolute decrees. He seemed to think that the universe was G.o.d, and that souls were material, Thought being only subtle and imperceptible motion. He thought interest and fear were the chief principles of society; and he put all morality in the following that which was our own private will or advantage. He thought religion had no other foundation than the laws of the land; and he put all the law in the will of the Prince, or of the people: For he writ his book at first in favour of absolute monarchy, but turned it afterwards to gratify the Republican party.'

Upon his return to England, he lived retired at the seat of the earl of Devonshire, and applied himself to the study of philosophy; and as almost all men who have written any thing successfully would be thought poets, so Hobbs laid claim to that character, tho' his poetry is too contemptible for crit[i]cism. Dr. White Kennet in his memoirs of the family of Cavendish informs us, 'That while Mr. Hobbs lived in the earl of Devonshire's family, his professed rule was to dedicate the morning to his health, and the afternoon to his studies; and therefore at his first rising he walked out, and climbed any hill within his reach; or if the weather was not dry, he fatigued himself within doors, by some exercise or other till he was in a sweat, recommending that practice upon his opinion, that an old man had more moisture than heat; and therefore by such motion heat was to be acquired, and moisture expelled; after this he took a breakfast, and then went round the lodgings to wait upon the earl, the countess, and the children, and any considerable strangers, paying some short addresses to them all. He kept these rounds till about 12 o'clock, when he had a little dinner provided for him, which he eat always by himself without ceremony. Soon after dinner he retired into his study, and had his candle, with ten or twelve pipes of tobacco laid by him, then shutting the door he fell to smoaking and thinking, and writing for several hours.'

He retained a friend or two at court to protect him if occasion should require; and used to say, it was lawful to make use of evil instruments to do ourselves good. 'If I were cast (said he) into a deep pit, and the Devil should put down his cloven foot, I should take hold of it to be drawn out by it.'

Towards the end of his life he read very few books, and the earl of Clarendon says, that he had never read much but thought a great deal; and Hobbs himself used to observe, that if he had read as much as other philosophers, he should have been as ignorant as they. If any company came to visit him, he would be free of his discourse, and behave with pleasantry, till he was pressed, or contradicted, and then he had the infirmities of being short and peevish, and referring them to his writings, for better satisfaction. His friends who had the liberty of introducing strangers to him, made these terms with them before admission, that they should not dispute with the old man, or contradict him.

In October 1666, when proceedings against him were depending, with a bill against atheism and profaneness, he was at Chatsworth, and appeared extremely disturbed at the news of it, fearing the messengers would come for him, and the earl of Devonshire would deliver him up, the two houses of Parliament commit him to the bishops, and they decree him a heretic. This terror upon his spirits greatly disturbed him. He often confessed to those about him, that he meant no harm, was no obstinate man, and was ready to make any satisfaction; for his prevailing principle and resolution was, to suffer for no cause whatever.

Under these apprehensions of danger, he drew up, in 1680, an historical naration of heresy, and the punishments thereof, endeavouring to prove that there was no authority to determine heresy, or to punish it, when he wrote the Leviathan.

Under the same fears he framed an apology for himself and his writings; observing, that the exceptionable things in his Leviathan were not his opinions, so much as his suppositions, humbly submited to those who had the ecclesiastical power, and never since dogmatically maintained by him either in writing or discourse; and it is much to be suspected, as Dr. Kennet observes, that upon this occasion, he began to make a more open shew of religion and church communion. He now frequented the chapel, joined in the service, and was generally a partaker of the sacrament; and when any strangers used to call in question his belief, he always appealed to his conformity in divine service, and referred them to the chaplain for a testimony of it.

Others thought it a meer compliance with the orders of the family; and observed, he never went to any parish church, and even in the chapel upon Sundays he went out after prayers, and would not condescend to hear the sermon, and when any friend asked the reason of it, he gave no other answer but this, that preachers could tell him nothing but what he knew. He did not conceal his hatred to the clergy; but it was visible his aversion proceeded from the dread of their civil power and interest. He had often a jealousy that the bishops would burn him; and of all the bench he was most afraid of Dr. Seth Ward, bishop of Sarum, because he had most offended him. Dr. Kennet further observes, that his whole life was governed by his fears.

In the first Parliament of 1640, while it seemed to favour the measures of the court, he wrote a little tract in English wherein he demonstrated as himself tells us, that all the power and rights necessary for the peace of the kingdom, were inseparably annexed to the sovereignty of the King's person. But in the second parliament of that year, when they proceeded fiercely against those who had written or preached in defence of the regal power; he was the first that fled, went over into France, and there continued eleven years. Whether from the dread of a.s.sa.s.sination, or as some have thought from the notion of ghosts and spirits, is uncertain, but he could not endure to be left in an empty house; whenever the earl of Devonshire removed, he would accompany him; even in his last stage from Chatsworth to Hardwick, when in a weak condition, he dared not be left behind, but made his way upon a feather bed in a coach, tho' he survived the journey but a few days. He could not bear any discourse of death, and seemed to cast off all thoughts of it; he delighted to reckon upon longer life. The winter before he died he had a warm coat made him, which he said must last him three years, and then he would have such another. A few days after his removal to Hardwick, Wood says that he was struck with a dead palsy, which stupified his right side from head to foot, depriving him of his speech and reason at the same time; but this circ.u.mstance is not so probable, since Dr. Kennet has told us, that in his last sickness he frequently enquired, whether his disease was curable; and when it was told him that he might have ease but no remedy, he used these expressions. 'I shall be glad then to find a hole to creep out of the world at;' which are reported to be his last sensible words, and his lying some days following in a state of stupefaction, seemed to be owing to his mind, more than to his body.

The only thought of death which he appeared to entertain in time of health, was to take care of some inscription on his grave; he would suffer some friends to dictate an epitaph, amongst which he was best pleased with these words:

"This is the true Philosopher's Stone."

He died at Hardwick, as above-mentioned, on the 4th of Dec. 1679.

Notwithstanding his great age, for he exceeded 90 at his death, he retained his judgment in great vigour till his last sickness.

Some writers of his life maintain, that he had very orthodox notions concerning the nature of G.o.d and of all the moral virtues; notwithstanding the general notion of his being a downright atheist; that he was affable, kind, communicative of what he knew, a good friend, a good relation, charitable to the poor, a lover of justice, and a despiser of money. This last quality is a favourable circ.u.mstance in his life, for there is no vice at once more despicable and the source of more base designs than avarice. His warmest votaries allow, that when he was young he was addicted to the fashionable libertinism of wine and women, and that he kept himself unmarried lest wedlock should interrupt him in the study of philosophy.

In the catalogue of his faults, meanness of spirit and cowardice may be justly imputed to him. Whether he was convinced of the truth of his philosophy, no man can determine; but it is certain, that he had no resolution to support and maintain his notions: had his doctrines been of ever so much consequence to the world, Hobbs would have abjured them all, rather than have suffered a moment's pain on their account.

Such a man may be admired for his invention, and the planning of new systems, but the world would never have been much illuminated, if all the discoverers of truth, like the philosopher of Malmsbury, had had no spirit to a.s.sert it against opposition. In a piece called the Creed of Mr. Hobbs examined, in a feigned Conference between him and a Student of Divinity, London 1670, written by Dr. Tenison, afterwards archbishop of Canterbury, the Dr. charges Mr. Hobbs with affirming, 'that G.o.d is a bodily substance, though most refined, and forceth evil upon the very wills of men; framed a model of government pernicious in its consequences to all nations; subjected the canon of scripture to the civil powers, and taught them the way of turning the Alcoran into the Gospel; declared it lawful, not only to dissemble, but firmly to renounce faith in Christ, in order to avoid persecution, and even managed a quarrel against the very elements of Euclid.' Hobbs's Leviathan met with many answers, immediately after the restoration, especially one by the earl of Clarendon, in a piece called a Brief View and Survey of the dangerous and pernicious Errors to Church and State, in Mr. Hobbs's Book ent.i.tled Leviathan, Oxon. 1676. The university of Oxford condemned his Leviathan, and his Book de Cive, by a decree pa.s.sed on the 21st of July 1638, and ordered them to be publickly burnt, with several other treatises excepted against.

The following is a catalogue of his works, with as full an account of them as consists with our plan.

He translated into English the History of the Grecian War by Thucydides, London 1628, and 1676 in fol. and since reprinted in two volumes in octavo.

De Mirabilibus Pecci, a Latin Poem, printed at London 1636; it was translated into English by a person of quality, and the translation was published with the original at London 1678.

Elementa Philosophica, seu Politica de Cive, id est, de Vita civili & politica prudenter inst.i.tuenda, Paris 1642 in 4to. Mr. Hobbs printed but a few copies of this book, and revised it afterwards, and made several additions to it, with which improvements it was printed at Amsterdam, under the direction of Monsieur Forbier, who published a French translation of it. Dr. John Bramhall, bishop of Derry in Ireland, in the Preface to his Book ent.i.tled a Defence of true Liberty, from an antecedent and extrinsical Necessity, tells us, 'that ten years before he had given Mr. Hobbs about sixty exceptions, one half political, and the other half theological to that book, and every exception justified by a number of reasons, to which he never yet vouchsafed any answer.' Ga.s.sendus, in a letter to Sorbiere, tells us, that our author's Book de Cive, deserves to be read by all who would have a deep insight into the subject. Puffendorf observes, that he had been much obliged to Mr. Hobbs, whose hypothesis in this book, though it favours a little of irreligion, is in other respects sufficiently ingenious and sound.

An Answer to Sir William Davenant's Epistle or Preface to Gondibert, Paris 1650, 12mo. and afterwards printed with Gondibert. See Davenant.

Human Nature, or the Fundamental Elements of Policy, being a Discovery of the Faculties, Acts, and Pa.s.sions of the Soul of Man, from their original Causes, according to such philosophical Principles as are not commonly known or a.s.serted.

De Corpore Politico, or the Elements of Law, London 1650.