The Existence of God and the Immortality of the Soul, Chapter 3
CHAP. III.Chap. III.
The Body of Man form'd with perfect design for Beauty and Usefulness. A short description of its parts. The fabrick of the Eye and Hand admirably discovers the Wisdom of the Maker. The erect stature of the Body fitted for the rational Soul. Man by speech is fitted for society. How the affections are discovered in the Countenance. The distinction of Persons by the face how necessary. The reasonable Soul the image of a wise and voluntary Agent.
I Will now briefly consider Man, with respect to both the parts of his compounded nature, wherein are very clear evidences of a wise Maker.
The Body is the most artificial of all perishing things in the World. 'Tis justly called the storehouse of proportions. 'Tis equally impossible to add any thing but what is superfluous, or to take aaway any thing but what is necessary. How many internal parts diverse in their qualities and figures, are dispos'd with that providence, that all operate according to their proper Natures, and not one can be, I do not say better, but tolerably in any other place, as well for its special as the common benefit? All are so justly ordered, with that mutual dependence as to their being and operations, that none can be without the whole, nor the whole without it. So that if with attentive Eye we consider this, it might seem that in making the Body the design was only respecting convenience and profit: But if we turn our thoughts from that which is within this unparallel'd Piece, and regard the various forms and structure of the outward parts, the graceful order that adorns them, we might imagine that the Maker only designed its regular visible beauty.*Platonis Oratione verbum aliquod demas, de elegantia detraxerit, si ex Lysia de sententia. As Phavorinus comparing the Writings of two famous Orators, observed, that if one word be taken from a sentence of Plato, you spoil'd the elegance, if from Lycias, the sense. So the taking away the least considerable part from the Body, spoils its comliness, or usefulness.†Arist. Gal. foreign. Gal. de …ae. form. Two great Philosophers have left excellent Discourses of the parts of the Body, justly esteemed among their most noble works. Galen after an exquisit observation of the Symetry of this Fabrick, challeng'd the Epicureans, to find but one of all the numerous parts that compose it, the least Vein or Fibre, that was not serviceable for its proper end, or might be better if chang'd in its form, temperature or place, and he would embrace their opinion, that Chance was the Authour of it. And for this reason he says, that by describing the use of the parts, he compos'd a true Hymn in praise of the wise Maker.
What knowledg is requisit to describe all that is wonderful in it? the contempering the differing humours in just weight and measure, the inviolable correspondence establisht between all the parts for the performance of natural, vital and animal operations? To touch upon a few things. The Stomach that by an unknown virtue prepares the nourishment, the Heart and Liver the two Seas of blood; the one more gross, the other more refin'd and spirituous; the Veins and Arteries their inseparable companions, that diffuse themselves into innumerable rivolets, and convey the blood and spirit of Life; the Nerves the secret channels, that from the Brain derive the spirits of sense and motion; the Muscles that give it various motions; the fleshy parts of different substance and quality according to their various Offices; the Membrans in that diversity, some finer, some thicker weav'd according to the quality of the part they cover; the inward fat that preserves the warm Bowels from drying up; the Marrow wherewith the instruments of motion are oiled and made nimble and expedite; the Bones that support the building of such different forms, proportions, qualities, and so fitly joyn'd: these are a full conviction that a Divine Mind contriv'd it, a Divine Hand made and fashion'd it.
I will more particularly consider the curious fabrick of the Eye and Hand. The Eye is a work of such incomparable Artifice, that who ever understands it, hath a sufficient proof of his Skill that form'd it. This is most evident by dissecting it, and representing the parts separate one from another, and after reuniting them, and thereby discovering the Causes of the whole Composure, and of the Offices proper to every part.
That that may be understood without seeing it, is that there is no member in the whole Body compos'd of more parts, nor more different, nor ordered with more exact wisdom between themselves in one frame. Their situation is so regular and necessary, that if any of them be never so little displac't, the Eye is no more an Eye. It includes three Humours that are transparant, and of different thickness, the one resembling Water, the other Glass, the other Chrystal, and from them borrow their names: to vary the place, the distance, the less or greater thickness, the figure that is peculiar to each of them would render the Eye altogether useless for seeing: for the refractions of the light that enters through the pupil would be disordered; and the rays not be united in a point, to paint in the Retina, the images of visible objects, which is the last disposition from whence the act of seeing follows. Several tunicles involve it, one of which is perforated (as much as the little Circle in the middle that is called the pupil) to give open passage to the images flowing from their objects. The Muscles by their agency raise or cast down, turn or fix it. The Nerves fasten'd to the Brain, convey a supply of spirits for the sight, and transmit the representation of all visible objects without confusion to the internal senses.
If we consider the Hand by the most exact rule of proportion, 'tis evident that its substance and shape are most conducive to beauty and service. If the Fingers were not divided, and separately moveable, but joyn'd together with one continued skin, how uncomely, how unuseful would it be? Of an hundred effects ninety would be lost. All that require variety of motion, subtilty of art, or strength could not be perform'd. But the Fingers being disjoyn'd, 'tis fit to do whatever the mind designs, or necessity requires. It works intirely, or in parts, it brandishes a Sword, or manages a Pen,foreign. Arist. lib. 4. de part Animal. c. 10. strikes on the Anvil with a Hammer, or uses a delicate File, rows in the Water, or touches a Lute. Tis fit for all things, adapting it self to the greatest and least, all which advantages the Philosopher expresses with admirable brevity, In divisione manus componendi facultas est, in Compositione dividendi non esset. Suppose the Fingers were of equal length and bigness, great inconveniencies would follow. And in this the Divine Wisdom is eminent, that what at first sight seems to be of no consequence, yet is absolutely necessary, not only for all the regular, but for most works of the Hand. If the Fingers were extended to the same measure, it were able to do nothing but what the four longest can. And how uncomely would such a figur'd hand appear? when that beauty is lost, that springs from variety in things alike. Besides, how unprofitable a part were the Hand if the Fingers had within one intire bone, not flexible to grasp as occasion requires? Or if a fleshy substance only, how weak and unapt for service? what strength or firmness for labour? even the Nails are not superfluous; besides their gracefulness, they give force and sense to the points of the Fingers. If one be lost, the feeling in that extream part is very much lessen'd, that is so necessary for the discerning of things.
To these I shall add two other considerations that discover perfect wisdom in the framing the humane Body.
1. Its structure is very different from that of Brutes, whereby 'tis a fit instrument of the rational Soul. The Brutes being meerly terrestrial Animals, are perpetually groveling and poring downwards, seeking no more than their food. They have no commerce with the Heavens, but so far as it serves them for the Earth, as being only born for their Bellies. But in Man the posture of his Body interprets that of his Soul.‖Quid ergo plenius Argumentum & Mundum hominis, & hominem sui, causa Deum fecisse quam quod ex omnibus animantibus solus, ita formatus est, ut oculi ejus ad coelum directi, facies ad Deum spectans sit? Vt videatur hominem Deus quasi porrecta manu allevatum ex humo ad contemplationem sui excitasse. Lactant. The stature is streight and rais'd, expressive of his dominion over the Creatures made for his use. The Head is over all the less noble parts, and the Eyes so plac't that the mind may look out at those windows to discover the World in its various parts, to contemplate the Heavens its native Seat, and be instructed and excited to admire and love the divine Maker.
2. If we consider Man complexly as joyn'd with society, to which he is naturally inclin'd, he is so form'd as to give or receive assistance for his preservation and comfort. The Tongue his peculiar glory, the interpreter of the Thoughts, and reconciler of the Affections, maintains this happy commerce. Besides, the Face makes known our inward motions to others. Love, hatred, desire, dislike, joy, greif, confidence, dispair, courage, cowardice, admiration, contempt, pride, modesty, cruelty, compassion, and all the rest of the Affections are discover'd by their proper Aspects. By a sudden change of the countenance are manifested the deepest sorrow, the highest joy. As the face of the Heavens vail'd with Clouds by the breaking forth of the Sun is presently cleard up. And (which is above the imitation of Art) different affections are represented in a more or less expressive appearance according to their stronger or remisser degrees. Timanthes the famous Painter, wisely drew a vail over Agamemnons Face present at the sacrifice of his innocent Daughter; despairing to express and accord his several Passions, the tenderness of a Father, with the Majesty of a King and the generosity of the Leader of an Army. This way of discovery has a more universal use then words. The ministry of the Tongue is only useful to those that understand our Language, but the Face, though silent, speaks to the Eye. The Countenance is a Crystal wherein the thoughts and affections otherwise invisible appear, and is a natural sign known to all. For this manner of expression is not by the common agreement of Men as Signs absolutely free or mixt, but from the institution of Nature, that always chuses what is most proper to its end, being guided by a superiour directour according to the rules of perfect Wisdom. Moreover, the innumerable different characters duplicate page duplicate page in the Faces of Men to discern every one, is the counsel of most wise Providence for the universal benefit of the World. For take away this distinction, and all the bands of Laws, of Commerce, of Friendship are dissolv'd. If we could not by singular inseparable lineaments distinguish the innocent from the guilty, a Brother from a Stranger, the worthy from the unworthy, all truth in Judgments, sincerity in Relations, distinction of Merits, security in Trade would be destroyed. In short, humane societies cannot be preserved without union and distinction? the one prevents division, the other confusion. Union is maintain'd by speech and other signs of the inward dispositions of the Heart; distinction is caus'd by the variety of countenances. And 'tis considerable that so few parts composing it, and in so small a compass, and always in the same situation, yet there is such a diversity of figures as of faces in the World.*Inter caetera propter quae mirabile divini artificis ingenium est, hoc quo que existimo, quod in tauta copia rerum, nusquam in idem recidit; etiam quae similia videntur, cum contuleris diversa sint. Seneca propounds this as a spectacle worthy of admiration, though the Stoical pride, falsely esteem'd greatness of mind, would scarce admire Miracles.
And as the frame of Mans Body, so much more the rational Soul, his eminent prerogative above all sensible beings, discovers the Deity. The superior faculties, the Understanding and Will, whereby he makes a judgment and choice of things in order to his happiness, declare it to be the living image and glory of a most Wise and voluntary Agent. The admirable composition of two things so disproportion'd, a spiritual and material substance in the humane nature, is an argument of his omnipotent skil who united them in a manner inconceiveable to us. But the nature, qualities, and operations of the Soul, shall be more distinctly considered afterwards. And by this short account of some parts of the World, we may sufficiently discover the perfections of the Maker. We must pluck out our Eyes, and exstinguish common sense, not to see infinite Wisdom, Power and Goodness shining in them, the proper marks of the Deity.