The True effigies of the monster of Malmesbury, or, Thomas Hobbes in his proper colours 1680 Approx. 22 KB of XML-encoded text transcribed from 11 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A63515 Wing T2693_PARTIAL Wing M2259_PARTIAL ESTC R5362 12635133 ocm 12635133 64852 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A63515) Transcribed from: (Early English Books Online ; image set 64852) Images scanned from microfilm: (Early English books, 1641-1700 ; 337:13 or 745:15) The True effigies of the monster of Malmesbury, or, Thomas Hobbes in his proper colours Cowley, Abraham, 1618-1667. [10], 3-5 [i.e. 11] p. [s.n.], London : 1680. "Mr. Cowley's verses in praise of Mr. Hobbes, oppos'd" has special t.p. Each verse by Cowley is followed by a satirical paraphrase. Imperfect: copy at reel 745:15 contains only "Mr Cowqley's verses in praise of Mr. Hobbes, oppos'd"; copy at reel 337:13 may lack part of "To the reader" (cf. catchword). Reproduction of original in Yale University Libraries and Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Hobbes, Thomas, 1588-1679 -- Poetry. Cowley, Abraham, 1618-1667. 2002-09 TCP Assigned for keying and markup 2002-10 SPi Global Keyed and coded from ProQuest page images 2002-11 John Latta Sampled and proofread 2002-11 John Latta Text and markup reviewed and edited 2002-12 pfs Batch review (QC) and XML conversion THE TRUE EFFIGIES OF THE Monster of Malmesbury : OR , THOMAS HOBBES IN HIS PROPER COLOURS . LONDON , Printed in the Year , 1680. TO THE READER . I Desire thou shouldst understand that the Author of the following Verses against Mr. Hobbes , about Twenty Years since conceived that Indignation against him , and that Hatred of his Illogical and Atheistical Genius which he has here Exprest , and that he Avers that it is both the Effect of the DARKNESSE of this Mans Heart , and the Cause of the Encrease of it , that he holds that there cannot be an Idea of an Infinite Being . I cannot think of any other of his wicked Conceits , but what has been abundantly confuted by one or other of his Learned Adversaries ; but I have not observed that this hath been taken notice of by any one except Des Cartes ; wherefore I shall desire the Ingenious Reader to bestow his utmost Intention on these Words , which the Author of these Verses delivered in a Discourse to a great Auditory about seven years since : But my hardest Task is yet behind , viz. to Prove , as to a stubborn Atheist , that there is a GOD. Many men declare that they have in their minds the Idea or Notion of GOD , that is to say , of a Being Absolutely Infinite : I say many men declare that they have the Idea of this Being , therefore certainly there is such a Being . How , may some say ? This is a fine Argument indeed ; It is so , because Many Men think it is so . Why may not that which you call an Idea of GOD , be nothing else but a meer Conceit or Figment of the Mind . To this we answer , that we undertake to Demonstrate that it is not a meer Conceit , &c. which we apprehend under these Terms , A Being Absolutely Infinite . If it were a meer Conceit , an Ens Rationis , or Empty Notion , then this Proposition would be True : Some meer Conceit or Figment of the Mind is That which the Mind may Apprehend under these Terms , A Being , &c. But that we Prove to be False , thus ; That which 'tis possible for the Mind to comprehend , and to know for certain that 't is nothing else but what it works or frames to it self , is not That which the Mind may Apprehend under these Terms , A Being Absolutely Infinite : Every meer Conceit , Ens Rationis , or Figment of the Mind is that which 't is possible for the Mind to comprehend , &c. therefore No meer Conceit , &c. is That which the Mind may Apprehend under these Terms , A Being Absolutely Infinite . By these Words 't is possible for the Mind to comprehend , I mean , As to the Utmost Extent of its Natural Capacity : not but that it may be Impossible for the Mind by reason of some Accidental Defect to Comprehend its own Operation : Absolutely Infinite plainly implies All Excellency and Perfection that we can Understand , and That which Infinitely Transcends our Understanding . We know nothing more cettainly than this , that Our Holy One is Incomprehensible : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sayes that Incomparable Divine St. Gregory Nazianzen , And now I shall demonstrate to All Christians that there is an Idea , or Notion of God in the Minds of All men : And by this it will appear that 't is very Indiscreet ( not to say Wicked ) for any Christian to slight this Argument for the Conviction of the Madness of Atheism . I do not wonder to see it slighted by that Monster , the Father of the Leviathan , or by his Friend Gassendus , who has such Abominable Gross Conceits of the Deity , that 't would look like a kind of Prophaneness to mention them in English before such a Promiscuous Auditory . But this I shall say in scorn of those Ugly things which this New Philosopher , and New Divine has written in opposition to Des Cartes ; that it is not strange that he who writes the Life of Gassendus , sayes of Hobbes , that he was Gassendo charissimus , But let these men , and the Admirers of their rare Metaphysicks Prate what they please , we know & are assur'd that these words were dictated to St. Paul by the Holy Ghost , Rom. 1.15 . Which shew the work of the Law written in their hearts . He speaks of the Gentiles , which have not the Law , that is , ( says the truly Learned , and Pious Doctor Hammond ) which have not that Revelation of Gods Will and Law which the Iews had . By the work of the Law we understand That which the Law Requires to be done , which our Saviour reduces to these Two Heads , Thou shalt love the Lord thy God , &c. And thy Neighbour as thy self . What can be more evident than this , that in the work of the Law written in the Hearts of Men there is implied an Idea , or Notion of God ? sith the Principal work of the Law is , To Love God , which Pythagoras , and his Followers declare to be Written in their Hearts by that celebrated Saying of theirs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Follow God. What a shame is it for any Christian not to Reflect upon the Brightness of his own Soul , Illustrated by this Splendid Notion of the Deity , so as to despise All the Glories of this perishing World ! But , alas , the Perverseness of our Wills averts our Understanding from reflecting on its own Light. Shine upon us , we beseech thee , O Father of Lights , in the Face of JESUS CHRIST , the Brightness of thy Glory , that in thy Light we may see Light. Here I shall mind you of those Two Sacred Arguments to Demonstrate the Deity , which the Psalmist uses in Ps. 19. to wit , the Light of the Visible World , and the Purity of the Law of GOD , that Spiritual Light that proceeds from the Sun of Righteousness , the Sun of the Invisible world , Psal. 19.1 , 2 , 3 , &c. The Apostle sayes expresly , Rom. 1.20 . The Invisible things of him from the Creation of the World are clearly seen , being understood by the things that are made , even his Eternal Power and Godhead . And as for the Law of God , the Holy Scriptures , whosoever reads them with All Diligence , and compares what he Reads with what he Sees in the World , and what he often Feels in his own Soul , he will certainly cry out with the Blessed Psalmist , Verily there is a Reward for the Righteous ; verily he is a God that Judgeth in the Earth . And now I shall mention another of Mr. Hobbes's wicked Conceits , that thou maist more clearly perceive the Iustice of that vehement Indignation I have against him . In his late Pamphlet entiuled An Historical Narrative concerning Heresie , p. 11. He shews that he would fain have this Doctrine go for a piece of POPERY , viz. That a mans Will and Purpose to commit Sin , does not proceed from God , but originally from himself or from the Devil . Unhappy man , who endeavours so plainly and openly to stain the Glory of the HOLY ONE ! and to Reconcile us to Sin , the Only Absolute EVIL ! For he can never Rationally conclude that Sin deserves our utmost Hatred , who has a Conceit that it Proceeds from GOD. The Spring and Original of all Sin is SELF-WILL , Sin being an Aversion from GOD , whilst the Will of the Creature Affects It self , and not the Will of the Creator , as the Prime Motive in its Tendency or Inclination . Mr. Hobbes may call this Non-sense , or what he pleases ; but he shall quickly Know that 't is a Truth of the greatest Importance . I grant that He has a very Elegant Style both in English and Latine , Prose and Verse : But his Leviathan , and other Books of his are so full of Madness and Folly , that 't is impossible they should be so Taking as they are , but that the Practices of so Many even of them that have Named the Name of CHRIST , are so Agreeable to His Notions . But the time draws on apace when He & his Followers shall Know that the LORD our God will not be Mocked , and that he will Hear the Voice of his Church , crying unto him , Arise , O God , plead thine own Cause , remember how the Foolish man Reproacheth thee daily . Mr. COWLEY's VERSES In PRAISE of M R. HOBBES , OPPOS'D ; By a Lover of Truth and Virtue . Idcirco Virtus medio jacet obruta coeno : Nequitiae classes candida vela ferunt . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sint nunquam mihi tales Mores Iupiter Pater : sed viis Simplicibus vitae insistam — Laudans Laudanda , Vituperiumque Inspergen ; Improbis . PIND. NEM . ODE VIII . LONDON , Printed in the Year , 1680. To Mr. HOBBES ( 1 ) VAst Bodies of Philosophy I oft have seen , and read , But all are Bodies dead , Or Bodies by Art fashioned : I never yet the Living Soul could see But in thy Books , and thee . 'T is only God can know Whether the fair Idea thou dost show , Agree entirely with his own , or no. This I dare boldly tell , 'T is so like Truth 't will serve our turn as well . Iust as in * Nature thy Proportions be , As full of Concord their Varietie ; As firm the parts upon their Center rest , And all so Solid are , that they at least As much as Nature , Emptiness detest . ( 2 ) What Bodies of Philosophie You oft have seen , and read , I wish you had but mentioned , Wee 'd judge if they 're alive , or dead : We cannot judge before we Trye . The Morals of the Stagirite Are Stars which to th' Dark World gave Light , But Hobbes by his would turn our Day to Night . Great Zenophon , and Plato , who relate , How Socrates embrac'd his Fate , And all the Brave Socratick Race , Whose Monuments Time can't deface , Shall live , when Hobbes shall have his Doom , So Lie as dead , as doth TOM THUMB : Good Men his Knavery spie : His Books contain some Truths , and many a Lie , Some Truths well known , but strange Impiety . * Stay ! stay ! where now fond Lad ! Thy Wit thus strain'd , Thou' rt ten times worse than Mad. What 's Nature but the Ordinary way Wherein our Good Creator doth display His Power , and Wisdom in the things he made For his own Goodness sake ? Man 's not a Shade , But utter Darkness , whilst he acts alone , Whilst his works are not natures ; but his own : What! Hobbes , and Nature thus to parallel ! What 's this but to confront Bright Heaven with Hell ! So doth the Poets wit suit with his Theme : He that will Hobbes Applaud must first Blaspheme . ( 2 ) Long did the mighty Stagirite retain The universal Intellectual Reign , Saw his own Countrys short-liv'd Leopard slain ; The stronger Roman Eagle did out-fly , Oftner renew'd his Age , and saw that Dye . Mecha it self in spight of Mahomet possest , And chas'd by a wild Deluge from the East , His Monarchy new planted in the West . But as in time each great Imperial Race Degenerates , and gives some new one place : So did this Noble Empire wast , Sunk by degrees from Glories past , And in the School-mens hands perisht quite at last . Then nought , but words it grew , And those all Barbarous too . It perisht , and it vanisht , there , The Life and Soul breath'd out , became but empty Air. ( 2 ) The Empire of the Stagarites sublime and piercing wit , ( Tho th' Empire both of Greece , and Rome Time did long since or'ecome ) Shall ne're decay , but men shall still to its vast Power submit ; For All well-order'd thoughts must go Within the Compass of those Rules , which his great Art did shew . Our HARVEY , whose bright Fame So Dazel'd Envies Eye , that she could never see The least Pretence to lessen his Great Name , Even He commends the Stagirite To all Posterity , As one that had a Clear Insight Into the Secret ways of Natures Majesty . 'T is true he fail'd in that he did not see That things Successive could not be From all Eternitie : But yet he saw That this is Natures Law , That all things must depend on him alone , Who gives to all things Motion , though himself has none , Who Is , and Was , and Ever shall Be ONE In all Simplicitie , From Composition , and from Alteration free : To whom may all true Praise be given In Earth , as 't is in Heaven . ( 3 ) The Fields which answered well the Antients Plow , Spent and out-worn return no Harvest now , In Barren Age wild , and unglorious lie And boast of past Fertilitie , The poor relief of present Poverty . Food , and Fruit we now must want , Unless New Lands we plant . We break up Tombs with Sacrilegious hands ; Old Rubbish we remove , To walk in Ruines like vain Ghosts we love , And with fond Divining Wands We search among the Dead , For Treasures Buried , Whilst still the liberal Earth does hold So many Virgin Mines of undiscovered Gold. ( 3 ) That in this Age Men don 't their Thoughts confine Within the Line Of what Judicious Aristotle said ; Nor are his Works so commented , As they were in those Days ; They don't hereby detract from his Great Praise . Sith they walk in those ways , To which his mighty Genius led . His Commendation was not this , that he Did shew the Truth of this , or that Particularitie ; But that he shew'd the way to clear our Thought , That every Man might find that Truth , which should by him be sought . ( 4 ) The Baltic , Euxin , and the Caspian , And slender limb'd Mediterranean Seem Narrow Creeks to Thee , and only fit For the poor wretched Fisher-Boats of Wit : Thy Nobler Vessel the vast Ocean tries , And nothing sees but Seas and Skies , Till unknown Regions it descries . Thou great Columbus of the Golden Lands of New Philosophies , Thy Task was harder much than his ; For thy learn'd America is Not only found out first by thee , And rudely left to future Industry ; But thy Eloquence , and thy Wit Has planted , peopled , built , and civilized it . ( 4 ) 'T is true , thy New Philosopher has left the Caspian , The Baltic , Euxin , Mediterranean ; The Narrow ways to all that Veritie Which Mortals can descrie ; He Sails i' th' Ocean of the most Profound Impiety ; And from the Coasts of Hell He brings those Wares , which he shall never sell To any , but those dark'ned Souls , which lie , where Adam fell . The Power of Earthly Princes he doth foolishly pretend By his fictitious Loyalty t' extend To larger measures ; gives to Kings what 's due to God alone : Thus what he seems to make more great , he really makes none : For sure on Earth there is No Monarchy , If it consist in ABSOLUTE Sovereignty . The King of Kings commands us to obey our King , By chearful Doing , or by quiet Suffering : He that the Power of Kings would have much higher to arise , His King Dishonours , and his GOD he doth Despise : Such Folk dwell in those Colonies , Which Hobbes has planted in his Lands of New Philosophies . I little thought before , ( Nor being my own self so poor , Could comprehend so vast a store ) That all the Wardrobe of rich Eloquence , Could have afforded half enuff Of bright , of new , and lasting Stuff , To cloath the mighty limbs of thy Gigantick Sense , Thy solid Reason like the Shield from Heaven , To the Trojan Heroe given , Too strong to take a mark from any mortal Dart , Yet shines with Gold , and Gems in every part , And wonders on it grav'd by the learned hand of Art ; A Shield that gives delight Even to the Enemies sight , Then when they 're sure to lose the Combat by 't . ( 5 ) His Monstrous Thoughts may well be call'd Gigantick Sense , To Heaven they fain would offer violence , Like those Giants of old Of which the Poets told . Even like Goliath they Defie The Armies of the Living God , and like him too they Die. The Man with his Gigantick Sense , his mighty Spear and Shield Comes forth into the Field ; And for some time he Boasted there As if he had no Cause to Fear . His Captive-Darkned Soul cann't see , What 't is to have our Souls set free From the Black Chains of dire NECESSITIE ; This and a Thousand Errors more He strives to Land upon our Shoar . But then the Mighty BRAMHAL comes , and takes his Arms away , Shews that this Painted Shield's not fit for Fight , but Play , Strikes down the Monster , doth to All his Ugly Shape display . Then in another Field he 's met by th' Mighty WARD ; And here 't was plainly seen , that he could neither guard Himself from being Wounded , or give Wounds ; Down strait he falls , his Armour on him sounds , What e're his Followers say , he never Rose again : His Ghost is heard to Rave sometimes , but then Bold TOM was slain . ( 6 ) Nor can the Snow , which now cold Age does shed Upon thy reverend Head , Quench or allay the noble Fires within , But all which thou hast bin , And all that Youth can be , thou' rt yet , So fully still dost Thou Enjoy the Manhood , and the Bloom of Wit , And all the Natural Heat , but not the Feaver too . So Contraries on AEtna's Top conspire Her hoary Frosts , and by them breaks out Fire . A secure peace the faithful Neighbours keep , Th● emboldned Snow next to the Flame does sleep . And if we weigh like Thee , Nature , and Causes we shall see , That thus it needs must be ; To things Immortal , Time can do no wrong , And that which never is to Dye , for ever must be Young , TOM's grown Another Man , and now himself betakes To Poetry , and Sonnets makes Of Gods , and Goddesses , and such like things : He 's now the Eccho of what HOMER Sings . If Versifying be a Sign of Youth , The Man of Politicks is youthful still : He does not here Pretend to shew the Truth , On which Pretence how much Ink did he spill ! O that he had spent all the Time In hard Translations , and in Rhyme , Which he spent in Opposing Truths , by which to Heaven we climb . No wonder , that Old Age , & Youth , AEtnean Cold , & Heat Should Meet in Him , in whom long since such Contradictions Met. I wish he may not Die too soon after so long a Life , That he no longer would maintain his cursed Strife 'Gainst That , which would make him repent of all 's Impieties : Least his Long Life bring him i' th' End to th' WORM that Never Dies . FINIS .