Chapter V: Preface: a19 (4)

(1.) Subserviency of heavenly bodies. The sun, the heart of the world, is not for itself, but for the good of the world, as the heart of man is for the good of the body.[70] How conveniently is the sun placed, at a distance from the earth, and the upper heavens, to enlighten the stars above, and enliven the earth below! If it were either higher or lower, one part would want its influences. It is not in the higher parts of the heavens; the earth, then, which lives and fructifies by its influence would have been exposed to a perpetual winter and chillness, unable to have produced anything for the sustenance of man or beast. If seated lower, the earth had been parched up, the world made uninhabitable, and long since had been consumed to ashes by the strength of its heat. Consider the motion, as well as the situation of the sun. Had it stood still, one part of the world had been cherished by its beams, and the other left in a desolate widowhood, in a disconsolate darkness. Besides, the earth would have had no shelter from its perpendicular beams striking perpetually, and without any remission, upon it. The same incommodities would have followed upon its fixedness as upon its too great nearness. By a constant day, the beauty of the stars had been obscured, the knowledge of their motions been prevented, and a considerable part of the glorious wisdom of the Creator, in those choice “works of his {a54} fingers,”[71] had been veiled from our eyes. It moves in a fixed line, visits all parts of the earth, scatters in the day its refreshing blessings in every creek of the earth, and removes the mask from the other beauties of heaven in the night, which sparkle out to the glory of the Creator. It spreads its light, warms the earth, cherisheth the seeds, excites the spirit in the earth, and brings fruit to maturity. View also the air, the vast extent between heaven and earth, which serves for a water‑course, a cistern for water, to bedew the face of the sun‑burnt earth, to satisfy the desolate ground, and to cause the “bud of the tender herb to spring forth.”[72] Could chance appoint the clouds of the air to interpose as fans between the scorching heat of the sun, and the faint bodies of the creatures? Can that be the “father of the rain, or beget the drops of dew?”[73] Could anything so blind settle those ordinances of heaven for the preservation of creatures on the earth? Can this either bring or stay the bottles of heaven, when the “dust grows into hardness, and the clouds cleave fast together?”[74]

(2.) Subserviency of the lower world, the earth, and sea, which was created to be inhabited, (Isa. xlv. 18). The sea affords water to the rivers, the rivers, like so many veins, are spread through the whole body of the earth, to refresh and enable it to bring forth fruit for the sustenance of man and beast, (Ps. civ. 10, 11). “He sends the springs into the valleys, which run among the hills; they give drink to every beast of the field; the wild asses quench their thirst. He causes the grass to grow for the cattle, and the herb for the service of man, that he may bring forth food out of the earth.” (ver. 14.) The trees are provided for shades against the extremity of heat, a refuge for the panting beasts, an “habitation for birds,” wherein to make their nests (ver. 17), and a basket for their provision. How are the valleys and mountains of the earth disposed for the pleasure and profit of man! Every year are the fields covered with harvests for the nourishing the creatures; no part is barren, but beneficial to man. The mountains that are not clothed with grass for his food, are set with stones to make him an habitation; they have their peculiar services of metals and minerals, for the conveniency and comfort, and benefit of man. Things which are not fit for his food, are medicines for his cure, under some painful sickness. Where the earth brings not forth corn, it brings forth roots for the service of other creatures. Wood abounds more in those countries where the cold is stronger than in others. Can this be the result of chance, or not rather of an Infinite Wisdom? Consider the usefulness of the sea, for the supply of rivers to refresh the earth: “Which go up by the mountains and down by the valleys into the place God hath founded for them” (Ps. civ. 8): a store‑house for fish, for the nourishment of other creatures, a shop of medicines for cure, and pearls for ornament: the band that ties remote nations together, by giving opportunity of passage to, and commerce with, one another. How should that natural inclination of the sea to cover the earth, submit to this subserviency to the creatures? Who hath pounded in this fluid mass of water in certain limits, and confined it to its {a55} own channel, for the accommodation of such creatures, who, by its common law, can only be upon the earth? Naturally the earth was covered with the deep as with a garment; the waters stood above the mountains. “Who set a bound that they might not pass over,”[75] that they return not again to cover the earth? Was it blind chance or an Infinite Power, that “shut up the sea with doors, and made thick darkness a swaddling band for it, and said, Hitherto shall thou come and no farther, and here shall thy proud waves be stayed?”[76] All things are so ordered, that they are not _propter se_, but _propter aliud_. What advantage accrues to the sun by its unwearied rolling about the world? Doth it increase the perfection of its nature by all its circuits? No; but it serves the inferior world, it impregnates things by its heat. Not the most abject thing but hath its end and use. There is a straight connection: the earth could not bring forth fruit without the heavens; the heavens could not water the earth without vapors from it.

(3.) All this subserviency of creatures centres in man. Other creatures are served by those things, as well as ourselves, and they are provided for their nourishment and refreshment, as well as ours;[77] yet, both they, and all creatures meet in man, as lines in their centres. Things that have no life or sense, are made for those that have both life and sense; and those that have life and sense, are made for those that are endued with reason. When the Psalmist admiringly considers the heavens, moon and stars, he intimates man to be the end for which they were created (Ps. viii. 3, 4): “What is man, that thou art mindful of him?” He expresseth more particularly the dominion that man hath “over the beasts of the field, the fowl of the air, and whatsoever passes through the paths of the sea” (ver. 6‒8); and concludes from thence, the “excellency of God’s name in all the earth.” All things in the world, one way or other, centre in an usefulness for man; some to feed him, some to clothe him, some to delight him, others to instruct him, some to exercise his wit, and others his strength. Since man did not make them, he did not also order them for his own use. If they conspire to serve him who never made them, they direct man to acknowledge another, who is the joint Creator both of the lord and the servants under his dominion; and, therefore, as the inferior natures are ordered by an invisible hand for the good of man, so the nature of man is, by the same hand, ordered to acknowledge the existence and the glory of the Creator of him. This visible order man knows he did not constitute; he did not settle those creatures in subserviency to himself; they were placed in that order before he had any acquaintance with them, or existence of himself; which is a question God puts to Job, to consider of (Job xxxviii. 4): “Where wast thou when I laid the foundation of the earth? declare, if thou hast understanding.” All is ordered for man’s use; the heavens answer to the earth, as a roof to a floor, both composing a delightful habitation for man; vapors ascend from the earth, and the heaven concocts them, and returns them back in welcome showers for the supplying of the earth.[78] The light {a56} of the sun descends to beautify the earth, and employs its heat to midwife its fruits, and this for the good of the community, whereof man is the head; and though all creatures have distinct natures, and must act for particular ends, according to the law of their creation, yet there is a joint combination for the good of the whole, as the common end; just as all the rivers in the world, from what part soever they come, whether north or south, fall into the sea, for the supply of that mass of waters, which loudly proclaims some infinitely wise nature, who made those things in so exact an harmony. “As in a clock, the hammer which strikes the bell leads us to the next wheel, that to another, the little wheel to a greater, whence it derives its motion, this at last to the spring, which acquaints us that there was some artist that framed them in this subordination to one another for this orderly motion.”[79]

(4.) This order or subserviency is regular and uniform; everything is determined to its particular nature.[80] The sun and moon make day and night, months and years, determine the seasons, never are defective in coming back to their station and place; they wander not from their roads, shock not against one another, nor hinder one another in the functions assigned them. From a small grain or seed, a tree springs, with body, root, bark, leaves, fruit of the same shape, figure, smell, taste; that there should be as many parts in one, as in all of the same kind, and no more; and that in the womb of a sensitive creature should be formed one of the same kind, with all the due members, and no more; and the creature that produceth it knows not how it is formed, or how it is perfected. If we say this is nature, this nature is an intelligent being; if not, how can it direct all causes to such uniform ends? if it be intelligent, this nature must be the same we call God, “who ordered every herb to yield seed, and every fruit tree to yield fruit after its kind, and also every beast, and every creeping thing after its kind.” (Gen. i. 11, 12, 24.) And everything is determined to its particular season; the sap riseth from the root at its appointed time, enlivening and clothing the branches with a new garment at such a time of the sun’s returning, not wholly hindered by any accidental coldness of the weather, it being often colder at its return, than it was at the sun’s departure. All things have their seasons of flourishing, budding, blossoming, bringing forth fruit; they ripen in their seasons, cast their leaves at the same time, throw off their old clothes, and in the spring appear with new garments, but still in the same fashion. The winds and the rain have their seasons, and seem to be administered by laws for the profit of man.[81] No satisfactory cause of those things can be ascribed to the earth, the sea, or the air, or stars. “Can any understand the spreading of his clouds, or the noise of his tabernacle?” (Job xxxviii. 29). The natural reason of those things cannot be demonstrated, without recourse to an infinite and intelligent being; nothing can be rendered capable of the direction of those things but a God.

This regularity in plants and animals is in all nations. The heavens have the same motion in all parts of the world; all men have the same law of nature in their mind; all creatures are stamped {a57} with the same law of creation. In all parts the same creatures serve for the same use; and though there be different creatures in India and Europe, yet they have the same subordination, the same subserviency to one another, and ultimately to man; which shows that there is a God, and but one God, who tunes all those different strings to the same notes in all places. Is it nature merely conducts these natural causes in due measure to their proper effects, without interfering with one another? Can mere nature be the cause of those musical proportions of time? You may as well conceive a lute to sound its own strings without the hand of an artist; a city well governed without a governor; an army keep its stations without a general, as imagine so exact an order without an orderer. Would any man, when he hears a clock strike, by fit intervals, the hour of the day, imagine this regularity in it without the direction of one that had understanding to manage it? He would not only regard the motion of the clock, but commend the diligence of the clock‑keeper.

(5.) This order and subserviency is constant. Children change the customs and manners of their fathers; magistrates change the laws they have received from their ancestors, and enact new ones in their room: but in the world all things consist as they were created at the beginning; the law of nature in the creatures hath met with no change. Who can behold the sun rising in the morning, the moon shining in the night, increasing and decreasing in its due spaces, the stars in their regular motions night after night, for all ages, and yet deny a President over them?[82] And this motion of the heavenly bodies, being contrary to the nature of other creatures, who move in order to rest, must be from some higher cause. But those, ever since the settling in their places, have been perpetually rounding the world. What nature, but one powerful and intelligent, could give that perpetual motion to the sun,[83] which being bigger than the earth a hundred sixty‑six times, runs many thousand miles with a mighty swiftness in the space of an hour, with an unwearied diligence performing its daily task, and, as a strong man, rejoicing to run its race, for above five thousand years together, without intermission, but in the time of Joshua?[84] It is not nature’s sun, but God’s sun, which he “makes to rise upon the just and unjust.”[85] So a plant receives its nourishment from the earth, sends forth the juice to every branch, forms a bud which spreads it into a blossom and flower; the leaves of this drop off, and leave a fruit of the same color and taste, every year, which, being ripened by the sun, leaves seeds behind it for the propagation of its like, which contains in the nature of it the same kind of buds, blossoms, fruit, which were before; and being nourished in the womb of the earth, and quickened by the power of the sun, discovers itself at length, in all the progresses and motions which its predecessor did. Thus in all ages, in all places, every year it performs the same task, spins out fruit of the same color, taste, virtue, to refresh the several creatures for which they are provided. {a58} This settled state of things comes from that God who laid the “foundations of the earth,” that it should “not be removed” forever;[86] and set “ordinances for them” to act by a stated law;[87] according to which they move as if they understood themselves to have made a covenant with their Creator.[88]

3. Add to this union of contrary qualities, and the subserviency of one thing to another, the admirable variety and diversity of things in the world. What variety of metals, living creatures, plants! what variety and distinction in the shape of their leaves, flowers, smell, resulting from them! Who can number up the several sorts of beasts on the earth, birds in the air, fish in the sea? How various are their motions! Some creep, some go, some fly, some swim; and in all this variety each creature hath organs or members, fitted for their peculiar motion. If you consider the multitude of stars, which shine like jewels in the heavens, their different magnitudes, or the variety of colors in the flowers and tapestry of the earth, you could no more conclude they made themselves, or were made by chance, than you can imagine a piece of arras, with a diversity of figures and colors, either wove itself, or were knit together by hazard.

How delicious is the sap of the vine, when turned into wine, above that of a crab! Both have the same womb of earth to conceive them, both agree in the nature of wood and twigs, as channels to convey it into fruit. What is that which makes the one so sweet, the other so sour, or makes that sweet which was a few weeks before unpleasantly sharp? Is it the earth? No: they both have the same soil; the branches may touch each other; the strings of their roots may, under ground, entwine about one another. Is it the sun? both have the same beams. Why is not the taste and color of the one as gratifying as the other? Is it the root? the taste of that is far different from that of the fruit it bears. Why do they not, when they have the same soil, the same sun, and stand near one another, borrow something from one another’s natures? No reason can be rendered, but that there is a God of infinite wisdom hath determined this variety, and bound up the nature of each creature within itself. “Everything follows the law of its creation; and it is worthy observation, that the Creator of them hath not given that power to animals, which arise from different species, to propagate the like to themselves; as mules, that arise from different species. No reason can be rendered of this, but the fixed determination of the Creator, that those species which were created by him should not be lost in those mixtures which are contrary to the law of the creation?”[89] This cannot possibly be ascribed to that which is commonly called nature, but unto the God of nature, who will not have his creatures exceed their bounds or come short of them.

Now since among those varieties there are some things better than other, yet all are good in their kind, and partake of goodness,[90] there must be something better and more excellent than all those, from whom they derive that goodness, which inheres in their nature and is communicated by them to others: and this excellent Being must {a59} inherit, in an eminent way in his own nature, the goodness of all those varieties, since they made not themselves, but were made by another. All that goodness which is scattered in those varieties must be infinitely concentered in that nature, which distributed those various perfections to them (Ps. xciv. 9): “He that planted the ear, shall not he hear; he that formed the eye, shall not he see; he that teacheth man knowledge, shall not he know?” The Creator is greater than the creature, and whatsoever is in his effects, is but an impression of some excellency in himself: there is, therefore, some chief fountain of goodness whence all those various goodnesses in the world do flow.

From all this it follows, if there be an order, and harmony, there must be an Orderer: one that “made the earth by his power, established the world by his wisdom, and stretched out the heavens by his discretion” (Jer. x. 12). Order being the effect, cannot be the cause of itself: order is the disposition of things to an end, and is not intelligent, but implies an intelligent Orderer; and, therefore, it is as certain that there is a God, as it is certain there is order in the world. Order is an effect of reason and counsel; this reason and counsel must have its residence in some being before this order was fixed: the things ordered are always distinct from that reason and counsel whereby they are ordered, and also after it, as the effect is after the cause. No man begins a piece of work but he hath the model of it in his own mind: no man builds a house, or makes a watch, but he hath the idea or copy of it in his own head. This beautiful world bespeaks an idea of it, or a model: since there is such a magnificent wisdom in the make of each creature, and the proportion of one creature to another, this model must be before the world, as the pattern is always before the thing that is wrought by it. This, therefore, must be in some intelligent and wise agent, and this is God. Since the reason of those things exceed the reason and all the art of man, who can ascribe them to any inferior cause? Chance it could not be; the motions of chance are not constant, and at set seasons, as the motions of creatures are. That which is by chance is contingent, this is necessary; uniformity can never be the birth of chance. Who can imagine that all the parts of a watch can meet together and put themselves in order and motion by chance? “Nor can it be nature only, which indeed is a disposition of second causes. If nature hath not an understanding, it cannot work such effects. If nature therefore uses counsel to begin a thing, reason to dispose it, art to effect it, virtue to complete it, and power to govern it, why should it be called nature rather than God?”[91] Nothing so sure as that which hath an end to which it tends, hath a cause by which it is ordered to that end. Since therefore all things are ordered in subserviency to the good of man, they are so ordered by Him that made both man and them; and man must acknowledge the wisdom and goodness of his Creator, and act in subserviency to his glory, as other creatures act in subserviency to his good. Sensible objects were not made only to gratify the sense of man, but to hand something to his mind as he is a rational creature: to discover God to {a60} him as an object of love and desire to be enjoyed. If this be not the effect of it, the order of the creature, as to such an one, is in vain, and falls short of its true end.[92]

To conclude this: As when a man comes into a palace, built according to the exactest rule of art, and with an unexceptionable conveniency for the inhabitants, he would acknowledge both the being and skill of the builder; so whosoever shall observe the disposition of all the parts of the world, their connection, comeliness, the variety of seasons, the swarms of different creatures, and the mutual offices they render to one another, cannot conclude less, than that it was contrived by an infinite skill, effected by infinite power, and governed by infinite wisdom. None can imagine a ship to be orderly conducted without a pilot; nor the parts of the world to perform their several functions without a wise guide; considering the members of the body cannot perform theirs, without the active presence of the soul. The atheist, then, is a fool to deny that which every creature in his constitution asserts, and thereby renders himself unable to give a satisfactory account of that constant uniformity in the motions of the creatures.

Thirdly, As the production and harmony, so particular creatures, pursuing and attaining their ends, manifest that there is a God. All particular creatures have natural instincts, which move them for some end. The intending of an end is a property of a rational creature; since the lower creatures cannot challenge that title, they must act by the understanding and direction of another; and since man cannot challenge the honor of inspiring the creatures with such instincts, it must be ascribed to some nature infinitely above any creature in understanding. No creature doth determine itself. Why do the fruits and grain of the earth nourish us, when the earth which instrumentally gives them that fitness, cannot nourish us, but because their several ends are determined by one higher than the world?

1. Several creatures have several natures. How soon will all creatures, as soon as they see the light, move to that whereby they must live, and make use of the natural arms God hath given their kind, for their defence, before they are grown to any maturity to afford them that defence! The Scripture makes the appetite of infants to their milk a foundation of the divine glory, (Ps. viii. 3), “Out of the mouths of babes and sucklings hast thou ordained strength;” that is, matter of praise and acknowledgment of God, in the natural appetite they have to their milk and their relish of it. All creatures have a natural affection to their young ones; all young ones by a natural instinct, move to, and receive the nourishment that is proper for them; some are their own physicians, as well as their own caterers, and naturally discern what preserves them in life, and what restores them when sick. The swallow flies to its celandine, and the toad hastens to its plantain. Can we behold the spider’s nets, or silkworm’s web, the bee’s closets, or the ant’s granaries, without acknowledging a higher being than a creature who hath planted that genius in them? The consideration of the nature of several creatures God commended to Job, (chap. xxxix., where he discourseth {a61} to Job of the natural instincts of the goat, the ostrich, horse, and eagle, &c.) to persuade him to the acknowledgment and admiration of God, and humiliation of himself. The spider, as if it understood the art of weaving, fits its web both for its own habitation, and a net to catch its prey. The bee builds a cell which serves for chambers to reside in, and a repository for its provision. Birds are observed to build their nests with a clammy matter without, for the firmer duration of it, and with a soft moss and down within, for the conveniency and warmth of their young. “The stork knows his appointed time,” (Jer. viii. 7), and the swallows observe the time of their coming; they go and return according to the seasons of the year; this they gain not by consideration, it descends to them with their nature; they neither gain nor increase it by rational deductions. It is not in vain to speak of these. How little do we improve by meditation those objects which daily offer themselves to our view, full of instructions for us! And our Saviour sends his disciples to spell God in the lilies.[93] It is observed also, that the creatures offensive to man go single; if they went by troops, they would bring destruction upon man and beast; this is the nature of them, for the preservation of others.

2. They know not their end. They have a law in their natures, but have no rational understanding, either of the end to which they are appointed, or the means fit to attain it; they naturally do what they do, and move by no counsel of their own, but by a law impressed by some higher hand upon their natures. What plant knows why it strikes its root into the earth? doth it understand what storms it is to contest with? Or why it shoots up its branches towards heaven? doth it know it needs the droppings of the clouds to preserve itself, and make it fruitful? These are acts of understanding; the root is downward to preserve its own standing, the branches upward to preserve other creatures; this understanding is not in the creature itself, but originally in another. Thunders and tempests know not why they are sent; yet by the direction of a mighty hand, they are instruments of justice upon a wicked world. Rational creatures that act for some end, and know the end they aim at, yet know not the manner of the natural motion of the members to it.[94] When we intend to look upon a thing, we take no counsel about the natural motion of our eyes, we know not all the principles of their operations, or how that dull matter whereof our bodies are composed, is subject to the order of our minds. We are not of counsel with our stomachs about the concoction of our meat, or the distribution of the nourishing juice to the several parts of the body.[95] Neither the mother nor the fœtus sit in council how the formation should be made in the womb. We know no more than a plant knows what stature it is of, and what medicinal virtue its fruit hath for the good of man; yet all those natural operations are perfectly directed to their proper end, by an higher wisdom than any human understanding is able to conceive, since they exceed the ability of an inanimate or fleshly nature, yea, and the wisdom of a man. Do we not often {a62} see reasonable creatures acting for one end, and perfecting a higher than what they aimed at or could suspect? When Joseph’s brethren sold him for a slave, their end was to be rid of an informer;[96] but the action issued in preparing him to be the preserver of them and their families. Cyrus’s end was to be a conqueror, but the action ended in being the Jews’ deliverer (Prov. xvi. 9). “A man’s heart deviseth his way, but the Lord directs his steps.”

3. Therefore there is some superior understanding and nature which so acts them. That which acts for an end unknown to itself, depends upon some overruling wisdom that knows that end. Who should direct them in all those ends, but He that bestowed a being upon them for those ends; who knows what is convenient for their life, security and propagation of their natures?[97] An exact knowledge is necessary both of what is agreeable to them, and the means whereby they must attain it, which, since it is not inherent in them, is in that wise God, who puts those instincts into them, and governs them in the exercise of them to such ends. Any man that sees a dart flung, knows it cannot hit the mark without the skill and strength of an archer; or he that sees the hand of a dial pointing to the hours successively, knows that the dial is ignorant of its own end, and is disposed and directed in that motion by another. All creatures ignorant of their own natures, could not universally in the whole kind, and in every climate and country, without any difference in the whole world, tend to a certain end, if some overruling wisdom did not preside over the world and guide them: and if the creatures have a Conductor, they have a Creator; all things are “turned round about by his counsel, that they may do whatsoever he commands them, upon the face of the world in the earth.”[98] So that in this respect the folly of atheism appears. Without the owning a God, no account can be given of those actions of creatures, that are an imitation of reason. To say the bees, &c. are rational, is to equal them to man: nay, make them his superiors, since they do more by nature than the wisest man can do by art: it is their own counsel whereby they act, or another’s; if it be their own, they are reasonable creatures; if by another’s, it is not mere nature that is necessary; then other creatures would not be without the same skill, there would be no difference among them. If nature be restrained by another, it hath a superior; if not, it is a free agent; it is an understanding Being that directs them; and then it is something superior to all creatures in the world; and by this, therefore, we may ascend to the acknowledgment of the necessity of a God.

Fourthly. Add to the production and order of the world and the creatures acting for their end, the preservation of them. Nothing can depend upon itself in its preservation, no more than it could in its being. If the order of the world was not fixed by itself, the preservation of that order cannot be continued by itself. Though the matter of the world after creation cannot return to that nothing whence it was fetched, without the power of God that made it, (because the same power is as requisite to reduce a thing to nothing as to raise a thing from nothing), yet without the actual exerting of a {a63} power that made the creatures, they would fall into confusion. Those contesting qualities which are in every part of it, could not have preserved, but would have consumed, and extinguished one another, and reduced the world to that confused chaos, wherein it was before the Spirit moved upon the waters: as contrary parts could not have met together in one form, unless there had been one that had conjoined them; so they could not have kept together after their conjunction unless the same hand had preserved them. Natural contrarieties cannot be reconciled. It is as great power to keep discords knit, as at first to link them. Who would doubt but that an army made up of several nations and humors, would fall into a civil war and sheathe their swords in one another’s bowels, if they were not under the management of some wise general; or a ship dash against the rocks without the skill of a pilot? As the body hath neither life nor motion without the active presence of the soul, which distributes to every part the virtue of acting, sets every one in the exercise of its proper function, and resides in every part; so there is some powerful cause which doth the like in the world, that rules and tempers it.[99] There is need of the same power and action to preserve a thing, as there was at first to make it. When we consider that we are preserved, and know that we could not preserve ourselves, we must necessarily run to some first cause which doth preserve us. All works of art depend upon nature, and are preserved while they are kept by the force of nature, as a statue depends upon the matter whereof it is made, whether stone or brass; this nature, therefore, must have some superior by whose influx it is preserved. Since, therefore, we see a stable order in the things of the world, that they conspire together for the good and beauty of the universe; that they depend upon one another; there must be some principle upon which they do depend; something to which the first link of the chain is fastened, which himself depends upon no superior, but wholly rests in his own essence and being. It is the title of God to be the “Preserver of man and beast.”[100] The Psalmist elegantly describeth it, (Psalm civ. 24, &c.) “The earth is full of his riches: all wait upon him, that he may give them their meat in due season. When he opens his hand, he fills them with good; when he hides his face they are troubled; if he take away their breath, they die, and return to dust. He sends forth his Spirit, and they are created, and renews the face of the earth. The glory of the Lord shall endure forever; and the Lord shall rejoice in his works.” Upon the consideration of all which, the Psalmist (ver. 34) takes a pleasure in the meditation of God as the cause and manager of all those things; which issues into a joy in God, and a praising of him. And why should not the consideration of the power and wisdom of God in the creatures produce the same effect in the hearts of us, if he be our God? Or, as some render it, “My meditation shall be sweet,” or acceptable _to_ him, whereby I find matter of praise in the things of the world, and offer it to the Creator of it.

_Reason III._ It is a folly to deny that which a man’s own nature witnesseth to him. The whole frame of bodies and souls bears the {a64} impress of the infinite power and wisdom of the Creator: a body framed with an admirable architecture, a soul endowed with understanding, will, judgment, memory, imagination. Man is the epitome of the world, contains in himself the substance of all natures, and the fulness of the whole universe; not only in regard of the universalness of his knowledge, whereby he comprehends the reasons of many things; but as all the perfections of the several natures of the world are gathered and united in man, for the perfection of his own, in a smaller volume. In his soul he partakes of heaven; in his body of the earth. There is the life of plants, the sense of beasts, and the intellectual nature of angels. “The Lord breathed into his nostril the breath of life, and man,”[101] &c.: חיים, _of lives_. Not one sort of _lives_, but several; not only an _animal_, but a _rational_ life; a soul of a nobler extract and nature, than what was given to other creatures. So that we need not step out of doors, or cast our eyes any further than ourselves, to behold a God. He shines in the capacity of our souls, and the vigor of our members. We must fly from ourselves, and be stripped of our own humanity, before we can put off the notion of a Deity. He that is ignorant of the existence of God, must be possessed of so much folly, as to be ignorant of his own make and frame.

1. In the parts whereof he doth consist, body and soul.

First, Take a prospect of the body. The Psalmist counts it a matter of praise and admiration (Psalm cxxxix. 15, 16): “I will praise thee, for I am fearfully and wonderfully made. When I was made in secret, and curiously wrought in the lowest parts of the earth, in thy book all my members were written.” The scheme of man and every member was drawn in his book. All the sinews, veins, arteries, bones, like a piece of embroidery or tapestry, were wrought by God, as it were, with deliberation; like an artificer, that draws out the model of what he is to do in writing, and sets it before him when he begins his work. And, indeed, the fabric of man’s body, as well as his soul, is an argument for a Divinity. The artificial structure of it, the elegancy of every part, the proper situation of them, their proportion one to another, the fitness for their several functions, drew from Galen[102] (a heathen, and one that had no raised sentiments of a Deity) a confession of the admirable wisdom and power of the Creator, and that none but God could frame it.

1. In the order, fitness, and usefulness of every part. The whole model of the body is grounded upon reason. Every member hath its exact proportion, distinct office, regular motion. Every part hath a particular comeliness, and convenient temperament bestowed upon it, according to its place in the body. The heart is hot, to enliven the whole; the eye clear, to take in objects to present them to the soul. Every member is presented for its peculiar service and action. Some are for sense, some for motion, some for preparing, and others for dispensing nourishment to the several parts: they mutually depend upon and serve one another. What small strings fasten the particular members together, “as the earth, that hangs {a65} upon nothing!”[103] Take but one part away, and you either destroy the whole, or stamp upon it some mark of deformity. All are knit together by an admirable symmetry; all orderly perform their functions, as acting by a settled law; none swerving from their rule, but in case of some predominant humor. And none of them, in so great a multitude of parts, stifled in so little a room, or jostling against one another, to hinder their mutual actions; none can be better disposed. And the greatest wisdom of man could not imagine it, till his eyes present them with the sight and connection of one part and member with another.

(1.) The heart.[104] How strongly it is guarded with ribs like a wall, that it might not be easily hurt! It draws blood from the liver, through a channel made for that purpose; rarefies it, and makes it fit to pass through the arteries and veins, and to carry heat and life to every part of the body: and by a perpetual motion, it sucks in the blood, and spouts it out again; which motion depends not upon the command of the soul, but is pure natural.

(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:[105] as 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 {a66} 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.[106] It 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 {a67} 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.”[107] We 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.”[109] How 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.