For they alas! are not impos'd but sought;
Did you but credit what you still profess,
That I alone can make your happiness:
You would not your obedience now decline,
But end by paying it, your griefs and mine.
Footnotes:
1. Earl of Cork's True Remembrance.
2. Morrice's Memoirs of E. Orrery, chap. 6.
3. Memoirs of the Earl of Orrery, p. 36.
4. Carte's Life of the Duke of Ormond.
5. Memoirs of the Interregnum, p. 133.
6. Cox's History of Ireland, vol. 2. part 2d. p. 16.
7. Thurloe's State Papers.
8. Morrice's Memoirs chap. 5.
9. Budgel's Memoirs of the family of the Boyles.
10. Collin's peerage, vol. iv. p. 26.
11. Love's Memoirs of the Earl of Orrery.
12. Memoirs of the Earl of Orrery.
* * * * *
RICHARD HEAD
Was the son of a minister in Ireland, who being killed in the
rebellion there in 1641, amongst the many thousands who suffered in
that deplorable massacre, our author's mother came with her son into
England, and he having, says Winstanley, been trained up in learning,
was by the help of some friends educated at Oxford, in the same
college where his father formerly had been a student; but as his
circumstances were mean, he was taken away from thence, and bound
apprentice to a bookseller in London, but his genius being addicted to
poetry, before his time was expired, he wrote a piece called Venus
Cabinet unlocked; and afterwards he married and set up for himself, in
which condition, he did not long continue, for being addicted to
gaming, he ruined his affairs. In this distress he went over to
Ireland, and composed his Hic & Ubique, a noted comedy; and which
gained him some reputation. He then returned to England, reprinted his
comedy, and dedicated it to the duke of Monmouth, from whom he
received no great encouragement. This circumstance induced him to
reflect, that the life of an author was at once the most dissipated
and unpleasing in the world; that it is in every man's power to injure
him, and that few are disposed to promote him. Animated by these
reflexions, he again took a house, and from author resumed his old
trade of a bookseller, in which, no doubt he judged right; for while
an author (be his genius and parts ever so bright) is employed in the
composition of one book, a bookseller may publish twenty; so that in
the very nature of things, a bookseller without oppression, a crime
which by unsuccessful writers is generally imputed to them, may grow
rich, while the most industrious and able author can arrive at no more
than a decent competence: and even to that, many a great genius has
never attained.
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 glass 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 glass 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 shelling;
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-shellings 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 slut,
To let you grease your Cassock 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
principal 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
nobleman 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 Marsennus 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 assertions, 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
god, 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 assassination, 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
circumstance 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 God 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
circumstance 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 assert 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 God 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 entitled Leviathan, Oxon. 1676. The
university of Oxford condemned his Leviathan, and his Book de Cive, by
a decree passed 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 &
politicâ prudenter instituendâ, 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 entitled 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.' Gassendus, 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 Passions of the Soul of Man, from their
original Causes, according to such philosophical Principles as are not
commonly known or asserted.
De Corpore Politico, or the Elements of Law, London 1650.
Leviathan, or the Matter, Power, and Form of a Commonwealth, London
1651 in fol. reprinted again in fol. 1680; a Latin Version was
published at Amsterdam 1666 in 4to; it was likewise translated into
Low Dutch, and printed at Amsterdam 1678 in 4to. To the English
editions is subjoined a Review of the Leviathan.
A Compendium of Aristotle's Rhetoric and Rhamus's Logic.
A Letter about Liberty and Necessity, London 1654 in 12mo. to this
piece several answers were given, especially by Dr. Bernard Laney, and
Dr. Bramhall, bishop of Derry, London 1656 in 4to.
Elementorum Philosophiæ sectio prima de Corpore, London 1655 in 8vo;
in English, London 1656 in 4to. sectio secunda, London 1657 in 4to.
Amsterdam 1680 in 4to.
Six Lessons to the Professors of Mathematics of the Institution of Sir
Henry Saville, London 1656 in 4to; this is written against Dr. Seth
Ward, and Dr. John Wallis.
The Remarks of the Absurd Geometry, Rural Language, &c. of Dr. John
Wallis, London 1657 in 8vo. Dr. Wallis having published in 1655 his
Elenchus Geometriæ Hobbianæ. It occasioned a notable controversy
between these two great men.
Examinatio et Emendatio Mathematicæ hodiernæ, &c. in sex Dialogis,
London 1660, in 4to. Amsterdam 1668 in 4to.
Dialogus Physicus, sive de Natura Aeris, London 1661 in 4to.
De Duplicatione Cubi, London 1661, 4to. Amsterdam 1668 in 4to.
Problemata Physica, una cum magnitudine Circuli, London 1662, 4to.
De Principiis et Ratiocinatione Geometrarum, contra sastuosum
Professorem Geometræ, Amsterdam 1668 in 4to.
Quadratura Circuli, Cubatio sphæræ, Duplicatio Cubi; una cum
Responsione ad Objectiones Geometriæ Professoris Saviliani Oxoniæ
editas Anno 1669, London in 4to. 1669.
Rosetum Geometricum, sive Propositiones aliquot frustra antehac
tentatæ, cum censura brevi Doctrinæ Wallisianæ de Motu, London 1671 in
4to. There is an account of this book in the Philosophical
Transactions, Numb. 72, for the year 1671.
Three Papers presented to the Royal Society against Dr. Wallis, with
Considerations on Dr. Wallis's Answer to them, London 1671, 4to.
Lux Mathematica &c.
Censura Doctrinæ Wallisianæ de Libra.