# An Antidote Against Atheism/Book II/Chapter XII

Chap. XII.
1. That there is not an ampler Testimony of Providence then the structure of mans Body. 2. The safeness of the fabrick of the Eyes. 3. Their exquisite fittedness to their use. 4. The superadded advantage of Muscles to the Eye. 5. The admirable, contrivance of Muscles in the whole Body. 6. The fabrick of the Heart and of the Veins. 7. Of the Teeth and of the Joynts, of the Arms and Legs. 8. Of the hinder parts of the Body, and Head, Vertebræ, Nails, Bones, &c. 9. That there is proportionably the same evidence of Providence in the Anatomie of all Bodies as in that of Man. 10. The sottishness of them that are not convinced from these Considerations. 11. Of the Passions in Man, and particularly that of Devotion. 12. Of the Passions of Animals, and their Usefulness to themselves; 13. As also to Man. The ridiculous Antipathie of the Ape to the Snail. 14. How inept and frustraneous a passion Religion would be in Man, if there were neither God nor Spirit in ​the World. 15. The outrageous Mistake of Nature in implanting this Property of Religion in Man, if there be no God. 16. The necessary cause of Disorder in Man's nature. 17. The exquisite fitness that there should be such a Creature as Man upon Earth. 18. That the whole Creation and the several parts thereof are an undeniable Demonstration that there is a God.
1. But we needed not to have rambled so far out into the Works of Nature, to seek out Arguments to prove a God, we being so plentifully furnish'd with that at home which we took the pains to seek for abroad. For there can be no more ample testimony of a God and Providence then the frame and structure of our own Bodies. The admirable Artifice whereof Galen, though a mere Naturalist, was so taken with, that he could not but adjudge the honour of a Hymn to the wise Creator of it. The contrivance of the whole and every particular is so evident an argument of exquisite skill in the Maker, that if I should pursue all that suits to my purpose it would amount to an intire Volume. I shall therefore onely hint at some few things, leaving the rest to be supply'd by Anatomists. And I think there is no man that has any skill in that Art, but will confess, the more diligently and accurately the Frame of our Body is examined, it is found the more exquisitely conformable to our Reason, Judgement and Desire. So that supposing the same matter that our Bodies are made of, if it had been in our own power to have made our selves, we should have fram'd our selves no otherwise then we are.
2. To instance in some particular. As in our Eyes, the number, the situation, the fabrick of them is such that we can excogitate nothing to be added thereto, or to be altered, either for their Beauty, Safety or Usefulness. But as for their Beauty, I will leave it rather to the delicate wit and pen of Poets and amorous persons, then venture upon so tender and nice a Subject with my severer style: I will onely note how safely they are guarded, and fitly framed out for the use they are intended. The Brow and the Nose saves them from harder strokes: but such a curious part as the Eye being necessarily liable to mischief from smaller matters, the sweat of the Forehead is fenced off by those two wreaths of hair which we call the Eye-brows, and the Eye-lids are fortifi'd with little stiff bristles, as with Palisadoes, against the assault of Flies and Gnats, and such like bold Animalcula. besides, the upper-lid presently claps down, and is as good a fence as a Portcullis against the importunity of the Enemy: which is done also every night, whether there be any present assault or no; as if Nature kept garrison in this Acropolis of Man's body, the Head, and look'd that such laws should be duly observ'd as were most for his safety.
3. And now for the Use of the Eye, which is Sight, it is evident that this Organ is so exquisitely framed for that purpose, that not the least curiosity can be added. For, first, the Humour and Tunicles are purely Transparent, to let in Light and Colours unfoul'd and unsophisticated by any inward tincture. And then again, the parts of the Eye are made Convex, that there might be a direction of many rayes coming from one ​point of the Object unto one point answerable in the bottom of the Eye; to which purpose the Crystalline Humour is of great moment, and without which the sight would be very obscure and weak. Thirdly, the Tunica Uvea has a Musculous power, and can dilate and contract that round hole in it which is called the Pupil of the Eye, for the better moderating the transmission of light. Fourthly, the inside of the Uvea is black'd like the walls of a Tennis-court, that the rayes falling upon the Retina, may not, by being rebounded thence upon the Uvea, be returned from the Uvea upon the Retina again; for such a repercussion would make the sight more confused. Fifthly, the Tunica Arachnoides, which invelops the Crystalline Humour, by virtue of its Processus Ciliares can thrust forward or draw back that precious useful part of the Eye, as the nearness or distance of the Object shall require. Sixthly & lastly, the Tunica Retina is white, for the better and more true reception of the species of things, (as they ordinarily call them) as a white Paper is fittest to receive those Images in a dark room. If the wit of Man had been to contrive this Organ for himself, what could he have possibly excogitated more accurate? Therefore to think that mere Motion of the Matter, or any other blind Cause, could have hit so punctually, (for Creatures might have subsisted without this accurate provision) is to be either mad or sottish.
4. And the Eye is already so perfect, that I believe the Reason of Man would have easily rested here, and admir'd at its own contrivance: for he being able to move his whole Head upward and downward and on every side, might have unawares thought himself sufficiently well provided for. But Nature has added Muscles also to the Eyes, that no Perfection might be wanting: For we have oft occasion to move our Eyes our Head being unmoved, as in reading and viewing more particularly any Object set before us: and that this may be done with more ease and accuracy, she has furnish'd that Organ with no less then six several Muscles.
5. And indeed this framing of Muscles not only in the Eye, but in the whole Body, is admirable. For is it not a wonder that even all our flesh should be so handsomly contriv'd into distinct pieces, whose Rise and Insertions should be with such advantage, that they do serve with such ease to move some part of the Body or other; and that the parts of our Body are not moved only so conveniently as will serve us to walk and subsist by, but that they are able to move every way imaginable that will advantage us? For we can fling our Legs and Arms upwards and downwards, backwards, forwards and round, as they that spin, or would spread a Mole-hill with their feet. To say nothing of Respiration, the constriction of the Diaphragme for the keeping down the Guts, and so enlarging the Thorax, that the Lungs may have play, and the assistance of the inward Intercostal Muscles in deep Suspirations, when we take more large gulps of Aire to cool our heart overcharged with Love or Sorrow: nor of the curious fabrick of the Larynx, so well fitted with Muscles for the modulation of the Voice, tunable Speech, and delicious Singing: nor, lastly, of Nature's so industriously perforating the Tendons of the second Joynts both of Fingers and Toes, and her so careful transmitting of the Tendons of the third Joynts through them.
​6. You may adde to these the notable contrivance of the Heart, its two Ventricles and its many Valvulæ, so fram'd and situated as is most fit for the reception and transmission of the Blood, which comes about through the Heart, and is sent thence away warm to comfort and cherish the rest of the Body: For which purposs also the Valvulæ in the Veins are made, that the Blood may the more easily ascend upwards.
7. But I will rather insist upon such things as are easie and intelligible even to Idiots, who if they can but tell the Joynts of their Hands or know the use of their Teeth, they may easily discover it was Counsel, not Chance, that created them. For why have we three Joynts in our Legs and Arms, as also in our Fingers, but that it was much better then having but two, or four? And why are our fore-teeth sharp like chiesels to cut, but our inward-teeth broad to grind, but that this is more exquisite then having them all sharp or all broad, or the fore-teeth broad and the other sharp? But we might have made a hard shift to have lived though in that worser condition. Again, why are the Teeth so luckily placed, or rather why are there not Teeth in other bones as well as in the jaw-bones? for they might have been as capable as these. But the reason is, Nothing is done foolishly nor in vain, that is, there is a Divine Providence that orders all things. Again, to say nothing of the inward curiosity of the Eare, why is that outward frame of it, but that it is certainly known that it is for the bettering of our Hearing?
8. I might adde to these, that Nature has made the hindmost parts of our body which we sit upon most fleshy, as providing for our Ease, and making us a natural Cushion, as well as for instruments of Motion for our Thighs and Legs. She has made the hinder part of the Head, more strong, as being otherwise unfenced against falls and other casualties. She has made Back-bone of several Vertebræ, as being more fit to bend, more tough, and less in danger of breaking, then if they were all one intire bone without those gristly Junctures. She has strengthned our Fingers and Toes with Nails, whereas she might have sent out that substance at the end of the first and second joynt, which had not been so handsome nor useful, nay rather somewhat troublesome and hurtful. And lastly, she has made all the Bones, devoid of sense, because they were to bear the weight of themselves and of the whole Body. And therefore if they had had sense, our life had been painful continually and dolorous.
9. And what she has done for us, she has done proportionably in the contrivance of all other Creatures; so that it is manifest that a Divine Providence strikes through all things.
10. And therefore things being contrived with such exquisite Curiosity as if the most watchful Wisdom imaginable did attend them, to say they are thus framed without the assistance of some Principle that has Wisdom in it, and that they come to pass from chance or some other blind unknowing Original, is sullenly and humorously to assert a thing because we will assert it, and under pretence of avoiding Superstition, to fall into that which is the onely thing that makes Superstition it self hateful or ridiculous, that is, a wilful and groundless adhering to conceits without any support of Reason.
​11. And now I have considered the fitness of the parts of Mans Body for the good of the whole, let me but consider briefly the fitness of the Passions of his Mind, whether proper, or common to him with the rest of Animals, as also the fitness of the whole Man as he is part of the Universe, and then I shall conclude.
And it is manifest that Anger does so actuate the Spirits and heighten the Courage of men and beasts, that it makes them with more ease break through the difficulties they encounter. Fear also is for the avoiding of danger, and Hope is a pleasant premeditation of enjoyment, as when a Dog expects till his Master has done picking of the bone. But there is neither Hope, nor Fear, nor Hate, nor any peculiar Passion or Instinct in Brutes, that is in vain: why should we then think that Nature should miscarry more in us then in any other Creature, or should be so careful in the Fabrick of our Body, and yet so forgetful or unlucky in the framing of the Faculties of our Souls; that that Fear that is so peculiarly natural to us, viz. the Fear of a Deity, should be in vain, and that pleasant Hope and Heavenly Joys of the Mind which man is naturally capable of, with the earnest direction of his Spirit towards God, should have no real Object in the world; and so Religious affection which Nature has so plainly implanted in the Soul of Man should be to no use, but either to make him ridiculous or miserable? Whenas we find no Passion or Affection in Brutes, either common or peculiar, but what is for their good and welfare.
12. For it is not for nothing that the Hare is so fearful of the Dog, and the Sheep of the Wolf: and if there be either Fear or Enmity in some Creatures for which we cannot easily discern any reason in respect of themselves, yet we may well allow of it as reasonable in regard of us, and to be to good purpose. But I think it is manifest that Sympathy and Antipathy, Love and Enmity, Aversation, Fear, and the like, are notable whetters and quickners of the Spirit of Life in all Animals; and that their being obnoxious to Dangers and Encounters does more closely knit together the vital Powers, and makes them more sensibly relish their present Safety; and they are more pleased with an Escape then if they had never met with any Danger. Their greedy assaults also one upon another while there is hope of Victory highly gratifies them both: and if one be conquer'd and slain, the Conqueror enjoys a fresh improvement of the pleasure of life, the Triumph over his Enemy. Which things seem to me to be contriv'd even in the behalf of these Creatures themselves, that their vital heat and moisture may not always onely simber in one sluggish tenour, but sometimes boil up higher and seethe over, the fire of Life being more then ordinarily kindled upon some emergent occasion.
13. But it is without Controversie that these peculiar Passions of Animals many of them are useful to Men, (as that of the Lizards enmity against the Serpent,) all of them highly gratifie his Contemplative faculty, some seem on purpose contriv'd to make his Worship merry: For what could Nature intend else in that Antipathy betwixt the Ape and Snail, that that Beast that seems so boldly to claim kindred of Man from the resemblance of his outward shape, should have so little Wit or ​Courage as to run away from a Snail, and very ruefully and frightfully to look back, as being afraid she would follow him, as Erasmus See also Johnston. Histor. Natur. de Quadruped. lib. 3. titul. 2. cap. 2. more largely and pleasantly tells the whole Story?
14. But that Nature should implant in Man such a strong propension to Religion which is the Reverence of a Deity, there being neither God nor Angel nor Spirit in the world, is such a Slur committed by her, as there can be in no wise excogitated any Excuse. For if there were a higher Species of things to laugh at us as we do at the Ape, it might seem more tolerable. But there can be no end, neither ludicrous nor serious, of this Religious property in Man, unless there be something of an higher Nature then himself in the world. Wherefore Religion being convenient to no other Species of things besides Man, it ought to be convenient at least for himself: But supposing there were no God, there can be nothing worse for Man then Religion.
15. For whether we look at the External Effects thereof, such as are bloody Massacres, the disturbance and subversion of Commonweals, Kingdoms and Empires, most savage Tortures of particular persons, the extirpating and dispossession of whole Nations, as it hath hapned in America, where the remorseless Spaniards, in pretence of being educated in a better Religion then the Americans, vilified the poor Natives so much, that they made nothing of knocking them on the head merely to feed their dogs with them; with many such unheard of Cruelties: Or whether we consider the great affliction that that severe Governess of the life of Man brings upon those Souls she seises on, by affrighting horrours of Conscience, by puzling and befooling them in the free use of their Reason, and putting a bar to more large searches into the pleasing knowledge of Nature, by anxious cares and disquieting fears concerning their state in the Life to come, by curbing them in their natural and kindly enjoyments of the Life present, and making bitter all the pleasures and contentments of it by some checks of Conscience and suspicions that they doe something now that they may rue eternally hereafter; besides those ineffable Agonies of Mind that they undergoe that are more generously Religious, and contend after the participation of the Divine Nature, they being willing, though with unspeakable pain, to be torn from themselves to become one with that Universal Spirit that ought to have the guidance of all things, and by an unsatiable desire after that just and decorous temper of Mind (whereby all Arrogancy should utterly cease in us, and that which is due to God, that is, all that we have or can doe, should be lively and sensibly attributed to him, and we fully and heartily acknowledge our selves to be nothing, that is, be as little elated, or no more relish the glory and praise of Men, then if we had done nothing or were not at all in being) do plunge themselves into such damps and deadness of Spirit, that to be buried quick were less torture by far then such dark privations of all the joys of life, then such sad and heart-sinking Mortifications: I say, whether we consider these inward pangs of the Soul, or the external outrages caused by Religion (and Religious pretence will animate men to the committing such violences as bare Reason and the single Passions of the Mind unback'd with the fury of ​Superstition will never venture upon) it is manifest that if there were no God, no Spirit, no Life to come, it were far better that there were no such Religions propensions in Mankind as we see universally there are.
For the fear of the Civil Magistrate, the convenience of mutual aide and support, and the natural scourge and plague of Diseases would contain men in such bounds of Justice, Humanity, and Temperance, as would make them more clearly and undisturbedly happy, then they are now capable of being from any advantage Religion does to either publick State or private person, supposing there were no God.
Wherefore this Religious Affection which Nature has implanted and as strongly rooted in Man as the fear of Death or the love of Women, would be the most enormous slip or bungle she could commit; so that she would so shamefully fail in the last Act, in this contrivance of the nature of Man, that in stead of a Plaudite she would deserve to be hissed off the Stage.
16. But she having done all things else so wisely, let us rather suspect our own Ignorance then reproach her, and expect that which is allowed in well-approved Comedies, θεὸς ἀπὸ μηχανῆς for nothing can unloose this knot but a Deity. And then we acknowledging Man to dwell as it were in the borders of the Spiritual and Material world (for he is utriusque mundi nexus, as Scaliger truly calls him) we shall not wonder that there is such tugging and pulling this way and that way, upward and downward, and such broken disorder of things; those that dwell in the confines of two Kingdoms being most subject to disquiet and confusion. And hitherto of the Passions of the Mind of Man, as well those that tye him down to the Body, as those that lift him up towards God. Now briefly of the whole Man as he is part of the Universe.
17. It is true, if we had not been here in the world, we could not then have missed our selves: but now we find our selves in being and able to examine the reasonableness of things, we cannot but conclude that our Creation was an Act of very exquisite Reason and Counsel. For there being so many notable Objects in the world to entertain such Faculties as Reason and inquisitive Admiration, there ought to be such a member of this visible Creation as Man, that those things might not be in vain: And if Man were out of the world, who were then left to view the face of Heaven, to wonder at the transcursion of Comets, to calculate Tables for the Motions of the Planets and Fix d Stars, and to take their Heights and Distances with Mathematical Instruments; to invent convenient Cycles for the computation of time, and consider the several forms of Years; to take notice of the Direction, Stations and Repedations of those Erratick Lights, and from thence most convincingly to inform himself of that pleasant and true Paradox of the Annual Motion of the Earth; to view the Asperities of the Moon through a Dioptrick-glass and venture at the Proportion of her Hills by their shadows; to behold the beauty of the Rain-bow, the Halo, Parelii and other Meteors; to search out the causes of the Flux and Reflux of the Sea, and the hidden virtue of the Magnet; to inquire into the usefulness of Plants, and to observe the variety of the Wisdom of the first Cause in framing their bodies, and giving sundry ​observable instincts to Fishes, Birds and Beasts? And lastly, as there are particular Priests amongst Men, so the whole Species of Mankind being indued with Reason and a power of finding out God, there is yet one singular End more discoverable of his Creation, viz. that he may be a Priest in this magnificent Temple of the Universe, and send up Prayers and Praises to the great Creator of all things in behalf of the rest of the Creatures. Thus we see all filled up and fitted without any defect or useless superfluity.
18, Wherefore the whole Creation in general and every part thereof being so ordered as it the most exquisite Reason and Knowledge had contrived them, it is as natural to conclude that all this is the work of a Wise God, as at the first sight to acknowledge that those inscribed Urns and Coins digg'd out of the Earth were not the Products of unknowing Nature, but the Artifice of Man.