Observations, censures, and confutations of notorious errours in Mr. Hobbes his Leviathan and other his bookes to which are annexed occasionall anim-adversions on some writings of the Socinians and such hæreticks of the same opinion with him / by William Lucy ...

Sect. 2.

Here first he undertakes to set down the cause of Sense, as if it had but one (as indeed, by his Philosophy, it might seem to have) this cause he makes to be the ex∣ternal object, which presseth the Organ, proper to each sense, &c. this pressure he followes to the brain and heart, (I wonder which way from the eye, or ear, it gets to the heart,) there this pressure caused a resistance, or counter-passion, or endeavour of the heart to deliver it self, (mark now, the brain, which doubtless is the foun∣tain of sense, is left out) which endeavour, because out∣ward, seemeth to be some matter without; consider the strange uncouthness of this language; if there be such an endeavour which universally cannot be true, yet this endeavour is inward, although that which presseth it be put out; like a man who thrusteth another out of doors, that endeavour to thrust him out is within, although the man be thrust out, all his endeavour must be within, un∣less he follow him out of doors, which I think he will not affirm of the brain, or heart. Secondly, consider that it is impossible that the heart, or brain, should be so displeased with all apparitions, although they press them, as to endeavour to be delivered of them; for there are some things of this nature, as sweet Musick, Tast, Beauties in visible objects, in all senses some ob∣jects so grateful to the Organ, yea, heart, or brain, yea all, that they cannot chuse but delight in them, yea hug and embrace them with all kindness; if so, why should they endeavour to expell them? yes, (he may say) be∣cause

they presse them: I ask, how do the brain or heart discern that pressure? All discerning is either by sense or understanding, no understanding before sense, it must therefore be discerned by sense, and then sense must be before there be any sense, for he makes sense not to be, untill that which pressed be thrown out: These are un∣heard-of discourses amongst Philosophers; but his o∣pinions do confute that saying, Nihil dictum quod non fuit dictum prius; and therefore I must be excused for producing new objections to such opinions; consider then that last clause of the former sentence, (which en∣deavour, being outward, seemeth to be some matter without) First, I have shewed the endeavour must be inward; next, let us consider how this endeavour can appear to be somewhat without; according to him, this endea∣vour expelled that which pressed the brain or heart, but which way can this endeavour look like some matter without? I am confident that neither any other, nor he himself understands what he writ, but he would write somewhat to amuse a Reader; if he had said, the ex∣pelled Species, or I know not what he calls it, that which pressed did seem to be some matter without, it had lookt like reason, although but like it; but to say, the en∣deavour did seem to be some matter without, was a strange kind of unreasonable speech; but he goes on, and I mean to follow him close.

Notes

• Pressure of the heart, or brain, made by the external ob∣ject, not the true cause of sense.