The True effigies of the monster of Malmesbury, or, Thomas Hobbes in his proper colours

TO THE READER.

I Desire thou shouldst understand that the Author of the following Verses against Mr. Hobbes, a∣bout Twenty Years since conceived that Indig∣nation 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 o∣ther of his wicked Conceits, but what has been a∣bundantly

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 be∣stow 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 No∣tion 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 compre∣hend,

and to know for certain that 'tis 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 'tis 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 'tis 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 Opera∣tion: Absolutely Infinite plainly implies All Ex∣cellency and Perfection that we can Understand, and That which Infinitely Transcends our Under∣standing. We know nothing more cettainly than this, that Our Holy One is Incomprehensible: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 'tis very Indiscreet (not to say Wicked) for any Christian to slight this Argument for the Conviction of the Mad∣ness 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 'twould 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 Philoso∣pher, 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 Gas∣sendo charissimus, But let these men, and the Admi∣rers of their rare Metaphysicks Prate what they please, we know & are assur'd that these words were dicta∣ted 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 Sa∣viour 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 Pythago∣ras, and his Followers declare to be Written in their Hearts by that celebrated Saying of theirs 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Follow God. What a shame is it for any Christian not

to Reflect upon the Brightness of his own Soul, Il∣lustrated 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 Un∣derstanding 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 per∣ceive the Iustice of that vehement Indignation I have against him. In his late Pamphlet entiuled An Histori∣cal

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 origi∣nally from himself or from the Devil. Unhappy man, who endeavours so plainly and openly to stain the Glory of the HOLY ONE! and to Recon∣cile us to Sin, the Only Absolute EVIL! For he can ne∣ver 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 'tis a Truth of the greatest Importance. I grant that He has a very Elegant Style both in English and La∣tine, Prose and Verse: But his Leviathan, and other Books of his are so full of Madness and Folly, that 'tis 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.