Stephen Charnock - The Existence and Attributes of God (Vol. 1&2)

(2.) The mouth takes in the meat, the teeth grind it for the stomach, the stomach prepares it, nature strains it through the milky veins, the liver refines it, and mints it into blood, separates the purer from the drossy parts, which go to the heart, circuits through the whole body, running through the veins, like rivers through so many channels of the world, for the watering of the several parts; which are framed of a thin skin for the straining the blood through, for the supply of the members of the body, and framed with several valves or doors, for the thrusting the blood forwards to perform its circular motion.

(3.) The brain, fortified by a strong skull, to hinder outward accidents, a tough membrane or skin, to hinder any oppression by the skull; the seat of sense, that which coins the animal spirits, by purifying and refining those which are sent to it, and seems like a curious piece of needlework.

(4.) The ear, framed with windings and turnings, to keep any thing from entering to offend the brain; so disposed as to admit sounds with the greatest safety and delight; filled with an air within, by the motion whereof the sound is transmitted to the brain: 105as sounds are made in the air by diffusing themselves, as you see circles made in the water by the flinging in a stone. This is the gate of knowledge, whereby we hear the oracles of God, and the instruction of men for arts. It is by this they are exposed to the mind, and the mind of another man framed in our understandings.

(5.) What a curious workmanship is that of the eye, which is in the body, as the sun in the world; set in the head as in a watchtower, having the softest nerves for the receiving the greater multitude of spirits necessary for the act of vision! How is it provided with defence, by the variety of coats to secure and accommodate the little humor and part whereby the vision is made! Made of a round figure, and convex, as most commodious to receive the species of objects; shaded by the eyebrows and eyelids; secured by the eyelids, which are its ornament and safety, which refresh it when it is too much dried by heat, hinder too much light from insinuating itself into it to offend it, cleanse it from impurities, by their quick motion preserve it from any invasion, and by contraction confer to the more evident discerning of things. Both the eyes seated in the hollow of the bone for security, yet standing out, that things may be perceived more easily on both sides. And this little member can behold the earth, and in a moment view things as high as heaven.

(6.) The tongue for speech framed like a musical instrument; the teeth serving for variety of sounds; the lungs serving for bellows to blow the organs as it were, to cool the heart, by a continual motion transmitting a pure air to the heart, expelling that which was smoky and superfluous. 106It is by the tongue that communication of truth hath a passage among men; it opens the sense of the mind; there would be no converse and commerce without it. Speech among all nations hath an elegancy and attractive force, mastering the affections of men. Not to speak of other parts, or of the multitude of spirits that act every part; the quick flight of them where there is a necessity of their presence. Solomon (Eccles. xii.) makes an elegant description of them, in his speech of old age; and Job speaks of this formation of the body (Job x. 9–11), &c. Not the least part of the body is made in vain. The hairs of the head have their use, as well as are an ornament. The whole symmetry of the body is a ravishing object. Every member hath a signature and mark of God and his wisdom. He is visible in the formation of the members, the beauty of the parts, and the vigor of the body. This structure could not be from the body; that only hath a passive power, and cannot act in the absence of the soul. Nor can it be from the soul. How comes it then to be so ignorant of the manner of its formation? The soul knows not the internal parts of its own body, but by information from others, or inspection into other bodies. It knows less of the inward frame of the body than it doth of itself; but he that makes the clock can tell the number and motions of the wheels within, as well as what figures are without.

This short discourse is useful to raise our admirations of the wisdom of God, as well as to demonstrate that there is an infinite wise Creator; and the consideration of ourselves every day, and the wisdom of God in our frame, would maintain religion much in the world; since all are so framed that no man can tell any error in the constitution of him. If thus the body of man is fitted for the service of his soul by an infinite God, the body ought to be ordered for the service of this God, and in obedience to him.

2. In the admirable difference of the features of men; which is a great argument that the world was made by a wise Being. This could not be wrought by chance, or be the work of mere nature, since we find never, or very rarely, two persons exactly alike. This distinction is a part of infinite wisdom; otherwise what confusion would be introduced into the world? Without this, parents could not know their children, nor children their parents, nor a brother his sister, nor a subject his magistrate. Without it there had been no comfort of relations, no government, no commerce. Debtors would not have been known from strangers, nor good men from bad. Propriety could not have been preserved, nor justice executed; the innocent might have been apprehended for the nocent; wickedness could not have been stopped by any law. The faces of men are the same for parts, not for features, a dissimilitude in a likeness. Man, like to all the rest in the world, yet unlike to any, and differenced by some mark from all, which is not to be observed in any other species of creatures. This speaks some wise agent which framed man; since, for the preservation of human society and order in the world, this distinction was necessary.

Secondly, As man’s own nature witnesseth a God to him in the structure of his body, so also “in the nature of his soul.” 107We know that we have an understanding in us; a substance we cannot see, but we know it by its operations; as thinking, reasoning, willing, remembering, and as operating about things that are invisible and remote from sense. This must needs be distinct from the body; for that being but dust and earth in its original, hath not the power of reasoning and thinking; for then it would have that power, when the soul were absent, as well as when it is present. Besides, if it had that power of thinking, it could think only of those things which are sensible, and made up of matter, as itself is. This soul hath a greater excellency; it can know itself, rejoice in itself, which other creatures in this world are not capable of. The soul is the greatest glory of this lower world; and, as one saith, “There seems to be no more difference between the soul and an angel, than between a sword in the scabbard and when it is out of the scabbard.” 108

1. Consider the vastness of its capacity. The understanding can conceive the whole world, and paint in itself the invisible pictures of all things. It is capable of apprehending and discoursing of things superior to its own nature. “It is suited to all objects, as the eye to all colors, or the ear to all sounds.” 109How great is the memory, to retain such varieties, such diversities! The will also can accommodate other things to itself. It invents arts for the use of man: prescribes rules for the government of states; ransacks the bowels of nature; makes endless conclusions, and steps in reasoning from one thing to another, for the knowledge of truth. It can contemplate and form notions of things higher than the world.

2. The quickness of its motion. “Nothing is more quick in the whole course of nature. The sun runs through the world in a day; this can do it in a moment. It can, with one flight of fancy, ascend to the battlements of heaven.” 110The mists of the air, that hinder the sight of the eye, cannot hinder the flights of the soul; it can pass in a moment from one end of the world to the other, and think of things a thousand miles distant. It can think of some mean thing in the world; and presently, by one cast, in the twinkling of an eye, mount up as high as heaven. As its desires are not bounded by sensual objects, so neither are the motions of it restrained by them. It will break forth with the greatest vigor, and conceive things infinitely above it; though it be in the body, it acts as if it were ashamed to be cloistered in it. This could not be the result of any material cause. Whoever knew mere matter understand, think, will? and what it hath not, it cannot give. That which is destitute of reason and will, could never confer reason and will. It is not the effect of the body; for the body is fitted with members to be subject to it. It is in part ruled by the activity of the soul, and in part by the counsel of the soul; it is used by the soul, and knows not how it is used. 111Nor could it be from the parents, since the souls of the children often transcend those of the parents in vivacity, acuteness and comprehensiveness. One man is stupid, and begets a son with a capacious understanding; one is debauched and beastly in morals, and begets a son who, from his infancy, testifies some virtuous inclinations, which sprout forth in delightful fruit with the ripeness of his age. Whence should this difference arise,—a fool begat the wise man, and a debauched the virtuous man? The wisdom of the one could not descend from the foolish soul of the other; nor the virtues of the son, from the deformed and polluted soul of the parent. 112It lies not in the organs of the body: for if the folly of the parent proceeded not from their souls, but the ill disposition of the organs of their bodies, how comes it to pass that the bodies of the children are better organized beyond the goodness of their immediate cause? We must recur to some invisible hand, that makes the difference, who bestows upon one at his pleasure richer qualities than upon another. You can see nothing in the world endowed with some excellent quality, but you must imagine some bountiful hand did enrich it with that dowry. None can be so foolish as to think that a vessel ever enriched itself with that sprightly liquor wherewith it is filled; or that anything worse than the soul should endow it with that knowledge and activity which sparkles in it. Nature could not produce it. That nature is intelligent, or not; if it be not, then it produceth an effect more excellent than itself, inasmuch as an understanding being surmounts a being that hath no understanding. If the supreme cause of the soul be intelligent, why do we not call it God as well as nature? We must arise from hence to the notion of a God; a spiritual nature cannot proceed but from a spirit higher than itself, and of a transcendent perfection above itself. If we believe we have souls, and understand the state of our own faculties, we must be assured that there was some invisible hand which bestowed those faculties, and the riches of them upon us. A man must be ignorant of himself before he can be ignorant of the existence of God. By considering the nature of our souls, we may as well be assured that there is a God, as that there is a sun, by the shining of the beams in at our windows; and, indeed, the soul is a statue and representation of God, as the landscape of a country or a map represents all the parts of it, but in a far less proportion than the country itself is. The soul fills the body, and God the world; the soul sustains the body, and God the world; the soul sees, but is not seen; God sees all things, but is himself invisible. How base are they then that prostitute their souls, an image of God, to base things unexpressibly below their own nature!