The Existence and Attributes of God. Stephen Charnock

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 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 Galen102 (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 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 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