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CHAP. VI. Of the Humane Body.

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BESIDES what has been said in the preceding Chapters, touching the SOUL, its Powers and Faculties; when we duly consider the beautiful Form and amiable Figure of the Body, so nicely adapted to the sublime Qualities of the Soul, with its curious Structure, and majestick Stature, erected to Heaven, whither its natural Tendency leads; besides the proportionable Symmetry and exact Commensuration of all its Parts: Surely we cannot, I hope, without the greatest Amazement, contemplate and admire the incomparable Art, and incomprehensible Skill, of the great Artificer: And with magnificent David^[10], break out in Eulogies of Praise, and ardent Exclamations of Love and Admiration.

BUT more especially: first, when we distinctly view the slender Filaments, the minute Vessels, the elaborate Contextures, and various Configurations of the different Organs of this Body. Secondly, When we duly consider the Power of its natural Faculties, the Situation of the Entrails, the Rise of the Nerves from the Brain, the Ducts or Conduits of the Arteries from the Heart, and the Original of the Veins from the Liver. Thirdly, When we call to remembrance, and ponder what I have been hinting upon, to wit, the Power of the natural Faculties of the Soul, by which they execute their relative Functions; besides, the Ætherial Spirit (the Seat and Vehicle of our natural Heat) dividing it self into a three-fold Diversity, and appropriating to itself as many Residences, viz. the Animal in the Brain, the Vital in the Heart, and the Natural Spirit in the Liver: And then again, how these three, by a Fomentation of native Heat, and nutritious Humours, cherish and refresh the whole Body supplying every Part with requisite Strength and Vigour. Fourthly, When at last we contemplate that Piece of incomprehensible Artifice, which gives a respective Species and Form to every particular Part, and implants a peculiar Faculty in every distinct Member, inducing such an Excellency into the whole Body; that is, the Formation and Delineation of the Foetus in the Womb.

THIS is such a great and curious Master-piece, that all Others, as well as the Physician, will find it not only their Duty, but also their great Satisfaction and Pleasure, to know and examine into this inimitable Machine of the divine Architect.

THE great Galen was converted at a Dissection, and durst not but acknowledge a Supreme Being, upon that Survey of his admirable Handy-work; saying,^[11] “How much is it our special Duty therefore to admire the Wisdom and Providence of the Workman? Since, tho’ it is far more easy to set forth in Words the Beginning of Things, than to form the Work; yet our Expressions and Words fall so much short of the Wisdom of him that made us, that we are not able to explain, what gave him so little trouble to make.”

AND as this was a Man who had not been too devout, so if the most Profligate would seriously weigh and consider the elegant Constitution of such a vast Variety of different Textures, the Nicety of these Organical Works, the Curiosity of these Embroideries, and the Exactitude of these Figures, which appear and seem rather to be fitted for Admiration than Use; they would readily conclude with that great Naturalist, that these Things are the evident Characteristicks of some divine and omnipotent Power, in that they are no ways to be accounted for by such natural Causes, as may be thought sufficient to explain the Phænomena of ignobler Beings.

THIS Body, therefore, being the Vessel and Receptacle of the Soul, the Engine and Instrument, in and through which it operates; I judge it to be our incumbent Duty, to take special Care, and nice Observation of both Soul and Body: Since (in this Life) the one cannot consist without the other, or discharge its respective Offices; the one always requiring the Ministry and Assistance of the other, which the omniscient Artificer has so wisely ordered and ordained from all Eternity.

HOWEVER yet, I cannot agree with St. Cyprian, that the animated and sensible Body is only used by the Soul, as mechanical Instruments are by the Workman; since I think a more proper Simile may be drawn from the Sun and Moon: For tho’ the Moon borrows Light of the Sun, she is not altogether devoid of such a Power or Influence as is proper to herself, being guided and sustained by a peculiar Motion, whilst she absolves her own Circle; taking Light from the Sun, no otherways than as a Looking-Glass, polish’d Brass, or Copper, takes Splendor or Refulgency from an opposite Fire or Light: For notwithstanding she exhibits no Light, unless illuminated by the Sun; however yet, she is not idle or desidious in accomplishing her monthly Course, and measuring her own Space of the Heavens, and that without any Assistance of the Sun. So the Soul invigorates and affords Strength to the Body, which however is not altogether without its own implanted Faculties and natural Powers; the four Qualities of Humours, with which ev’ry Body abounds, capacitating and adapting it to all Things within its own Sphere.

FARTHER, as the Sun suffers Eclipses, and is obscured by the Intervention of the Moon; and the Moon again (in like manner) is eclipsed and obscured by the Objection or Interposition of the Earth, the Sun always running thro’ the Ecliptick Line in the same Degree, and the Moon in opposite Degrees: So Body and Soul are subject to their own Impediments and Eclipses; sometimes defending, and sometimes offending one another; both sympathizing mutually, and participating equally of one another’s Portion. As it is evident from the very Words of our dying Saviour, who, by reason of his Human Weakness, broke out into these^[12]Words, My Soul is exceeding sorrowful, even unto Death: Which Death, in the next Verse, he, in a manner, deprecates of the Father. For though he was not yet insulted, or laid hands upon, yet his whole Mind and Thoughts running upon his approaching Danger, he was seiz’d with such Horror and Trepidity, as express’d a bloody Sweat, which streamed from his whole Body: so that the Acerbity of his Grief must (of consequence) have been communicated to both Parts; and beginning in the Soul, did thence redound into the Body.

HENCE arises a rational and natural Argument, that as Soul and Body do not only act in and thro’ one another, but also suffer mutually, always sympathizing with each other, and bearing equal Share in the Troubles, Misfortunes, and Inquietudes of this Life; and that as they both inseparably constitute the Man: So, by reason of that natural Sympathy, and proximous Affinity, as the Soul enjoys Immortality, the renew’d Body (by the Mystery of the Resurrection) will be a future Partaker of the same Reward; and consequently the whole Man must enjoy one and the same State of Beatitude; or otherways, as he shall have promerited. Whence I proceed to