CHAP. III.

The body of man formed with perfect design for beauty and usefulness. A short description of its parts. The fabric 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.

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The body is the most artificial of all perishing things in the world. It is justly called the store-house of proportions. It is equally impossible to add any thing but what is superfluous, or to take away any thing but what is necessary. How How many internal parts, divers in their qualities and figures, are disposed with that providence, that all operate according to their proper natures, and not one can be, I do not say better, but tolerably in place, as well for its special as the common benefit? justly ordered, with that mutual dependance 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 unparalleled 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. As Phavorinus comparing the writings of two famous orators, observed that if one word be taken from a sentence of Plato, you spoiled the elegance, if from Lysias, the sense. So the taking away the least considerable

* Omnia in hominis figura non solum ad usum, verum etiam ad venustatem apta. Tull.

+ Platonis oratione verbum aliquod demas, de elegantia detraxerit, si ex Lysia, de sententia.

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part from the body, spoils its comeliness, or usefulness. great philosophers have left excellent discourses of the parts of the body justly esteemed among their most noble works. Galen after an exquisite observation of the symetry of this fabric, challenged 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 changed in its form, temperature or place, and he would embrace their opinion, that chance was the author of it. In particular he makes an inquiry whether the heart that does the office of the sun in that little world, could be placed better than in the middle of the breast, and evidently proves it could not, with respect to the uses of the several faculties, that from it, as the first fountain, derive necessary supplies for their exercise. For this reason he says, that by describing the use of the parts, he composed a true hymn in praise of the wise maker.

What knowledge is requisite to describe all that is wonderful in it? The contempering the differing humours in just weight and measure, the inviolable correspondence established between all the parts of 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 refined and spirituous; the veins and arteries their inseparable companions, that diffuse themselves into innumerable rivulets, and convey the blood and spirits 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 membranes in that diversity, some finer, some thicker weaved 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 joined: these are a full conviction that a divine mind contrived it, a divine hand made and fashioned it.

* Σοφε τινὸς δημίεργε τέχνημα ὅτι μὲν ἀκρὰς ἔς σοφίας καὶ δυνάμεως ἡ τε σώματα, ἡ μῶν κατασκευή. Gal. de Fæt, Form,

I will more particularly consider the curious fabric of the eye and hand. The eye is a work of such incomparable artifice, that whoever understands it, hath a sufficient proof of his skill that formed 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 composed 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 displaced, the eye is no more an eye. It includes three humours that are transparent, and of different thickness, the one resembling water, the other glass, the other crystal, and from them borrows 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 fastened 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, it is evident that its substance and shape are most conducive to beauty and service. If the fingers were not divided, and separately moveable, but joined 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 performed. But the fingers being disjoined, it is fit to do whatever the mind designs, or necessity requires. It works entirely, or in parts; it brandishes a sword, or manages a pen; strikes on the anvil with a hammer, or uses a delicate file; rows in the water, or touches a lute. It is fit for all things, adapting itself 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 inconveniences 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 figured 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 entire bone, not flexible to grasp as occasion requires? Or if a fleshly 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 extreme part is very much lessened, that is so necessary for the discerning of things.

To these I shall add two other considerations that discover perfect wisdom in the framing of the human body.

1. Its structure is very different from that of brutes, whereby it is a fit instrument of the rational soul. The brutes being merely terrestrial animals, are perpetually grovelling 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. † The stature is straight and raised, expressive of his dominion over the creatures made for his use. The head is over all the less noble parts, and. the eye so placed that the mind may look out at those windows to discover the world in its various parts, to contemplate the

* Εἰ δὲ μεμηχανεσθαι, καὶ τὸ εἶδος, καὶ την φύσιν της χερός, Διαιρετὴ γὰρ καὶ πολυχιδὴς, ἔνι γὰρ ἐν τῶ διαιρέτην εἶναι καί συνθέτην εἶναι, ἐν τάτω δὲ Exelvo 8x évesi. —Arist. lib. 4. de part, animal. cap. 19.

+ Quid ergo plenius Argumentum & mundum hominis, & hominem sui causa, deum fecisse quam quod ex omnibus animantibus solus, ita formatus est, ut oculi ejus ad cœlum directi, facies ad deum spectans sit? Ut videatur hominem deus quasi porrecta mapu allevatum ex humo ad contemplationem sui excitasse,

Lactant.

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heavens its native seat, and be instructed and excited to admire and love the divine maker.

2. If we consider man complexly as joined with society, to which he is naturally inclined, he is so formed 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, grief, confidence, despair, courage, cowardice, admiration, contempt, pride, modesty, cruelty, compassion, and all the rest of the affections, are discovered 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 veiled with clouds, by the breaking forth of the sun is presently cleared 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 veil over Agamemnon's 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 This of discovery has a more universal use than army. 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 mixed, but from the institution of nature, that always chooses what is most proper to its end, being guided by a superior director according to the rules of perfect wisdom.

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Moreover, the innumerable different character in the faces of men to discern every one, is the counsel of most wise providence, this disfor the universal benefit of the world. For take away tinction, and all the bands of laws, of commerce, of friendship are dissolved. 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, human societies cannot be preserved