# Letters on the Human Body/Letter 1

LETTERS
ON THE
HUMAN BODY, &c.
LETTER I.
    My Dear Sir,
My Dear Sir,Some time ago I had the gratification of addressing you on the subject of the human soul, by endeavouring to prove its immateriality and immortality, and especially its grand characteristic, as being a spiritual substance and form, created to receive life continually from God, the DIVINE SOURCE of its being and of all its astonishing energies.
Will you now permit me to call your attention to a subject neither less wonderful, nor less edifying; I ​mean the material mortal covering of your immaterial and immortal spirit, whilst I attempt to develop the various and important lessons oi instruction, which the GREAT CREATOR, in His adorable mercy, intended to be presented daily and hourly to man, by its admirable form, and by its equally stupendous organs of Sense, appetites, operations, &c.
I shall begin with its admirable form.
Perhaps, however, I ought rather to say forms; since it must be obvious to the most careless observer, that the human body, notwithstanding its aspect under a single form, is nevertheless a complex of forms, consisting of an indefinite variety of members, organs, &c. all of which, in their combined state, make one; whilst, in their separate state, they are each of them distinct forms, manifesting in their distinctness the same wonders of organization as in their combination. It is remarkable too, that each distinct form is, at the same time, a complex one; since, whether we regard the head, or the foot, or the hand, or the fingers of which it is composed, we discover in each a combination of various constituent particulars, such as bones, muscles, nerves, skin, &c. all arranged in the most exact order, and all tending to make one form, whilst an indefinite variety of these one forms constitute the grand total or the form of the human ​body. What then shall we say is the origin of this assemblage of forms, all so combined, as to present to our view a single form, and this the most perfect, the most beautiful, and the most complex of all others? Is it conceivable, or is it even possible, that any fortuitous concourse of atoms, as some philosophers have endeavoured to persuade us, could produce such an effect? This effect too was produced, as common sense dictates, long before the existence of human skill and contrivance, and therefore we are forced to confess, that the mechanism of the human body is totally independent of the art, invention, and design of man. To the GREAT CREATOR alone then, whose name is Jehovah, the One Primary Cause of the Formation, not only of matter, but also of mind, we are compelled to refer the production of the above most wonderful manifestation of his Divine power and wisdom in this lower World of Nature.
What a volume of instruction, then, all written in Divine characters, and edited by a Divine hand, is unfolded to our view in that external roil, or covering, which we call our bodies! For if these bodies be indeed the workmanship of God, then, it is plain, we behold in them visible proofs, not only of Divine goodness and intelligence, but also of Divine presence with us, and of Divine providence over us. We ​cannot therefore, look at the whole, or at any part, if we look with attentive eyes, without seeing a reflected Image of our HEAVENLY FATHER, and hearing it say to us, that it is He that hath made us, and not we ourselves; we are His people, and the sheep of His pasture. Even our little fingers would thus testify to us our Divine origin, and impressing continually on our minds a devout sense of the near relationship in which we stand to the CREATOR OF THE UNIVERSE, would inculcate maxims of the brightest wisdom and most edifying sanctity. For if none but God can make a finger, and if every finger is besides a compound of innumerable particulars, and at the same time itself a particular, as making a part of the general body, then doth it not announce to us, with all the energy of its silent eloquence, that its MAKER is our MAKER, to whose goodness and wisdom alone we are indebted for the happiness of our existence, whether in reference to the whole, or to every part which enters into its composition?
I am persuaded, Sir, that I am not here speaking on a subject which is either new or strange to you, because your own intelligence and experience must often have led you to see and to confirm the truth of all that I am now remaking. Possibly, however, notwithstanding the bright evidence of this truth, which ​has occasionally flashed on your understanding, you have still never accustomed yourself to reflect, that the human body, in the above instance, is an exact transcript and image of its parent mind, and especially of a regenerate mind, or one which is restored to the order of Heaven, since such a mind, alike with its body, is a compound of a variety of members, each of which members is, in its turn, also a compound, consisting of an indefinite variety of particulars. Allow me, then, to call your attention for a moment to this figurative character of your body, as to a subject of importance, which, perhaps, hath not heretofore been sufficiently considered, and which yet merits all consideration.
Every one knows, that what is commonly called the mind of man is a compound, consisting of will and understanding, both which principles are necessary to constitute mind, since each, separate from the other, is a mere nonentity. For the will, it is generally allowed, is the seat of man’s love, as understanding is the seat of his thought; and as love cannot exist without thought, or thought without love, in like manner, and for the same reason, will cannot exist without understanding, or understanding without will. But who cannot see, that the will or love of man is a complex of loves, which are as numberless as the ​various kinds and orders of goods, towards which they are directed, and that the understanding, or thought, of man is also a complex of thoughts, the multitude of which is, in like manner, proportioned to the same variety in the kinds and orders of the goods, about which they are occupied? It is evident then, that the human mind doth not consist of only one single love, or of one single thought, but of an indefinite variety of both, and that in this variety there are several orders and degrees, answering to and corresponding with the several parts of the human body. Thus one order and degree of loves and of thoughts may constitute the head in the mind, whilst another may constitute the trunk, another the arms and hands, and a fourth the legs and feet, the three latter being all of them in subordination to, and under the control of, the first, or highest, as is the case in the corresponding members of the body, which are all of them subject to, and at the disposal of the head.
Behold here, then, my dear Sir, not only a development of the origin of that stupendous organization which you observe in your own body, as consisting of a variety of members and organs, all subordinated to each other in a wonderful order, but a lesson too of the most interesting wisdom, respecting the formation, or to speak more properly, the re-formation of ​your mind! For need I inform you, that in this mind of yours, there must, of necessity, be some ruling love, to which every other love shall be in subjection, and that it remains with you to decide what this ruling love shall be, whether the love of God and of your neighbour, or the love of self and of the world? It consequently remains with you to decide, what shall be the quality and character of your mind’s head, since the ruling love, of necessity, constitutes the head; and also, what shall be the quality and character of the trunk, of the arms and hands, and of the legs and feet, &c. For if you are wise to make the love of God and of your neighbour your ruling love, then this spiritual love will, by degrees, gain the ascendancy over all natural loves, so as to reduce them to its own heavenly order, in which blessed case, every natural love, such as the natural love of glory, of wealth, of talent, of science, &c. will take a subordinate place, and assume a subordinate character, either of an arm and hand, or of a leg and foot, and will thus add to the perfection, beauty, and power of the mind, of which it is a member. On the other hand, if you are unwise to exalt the love of self and of the world to dominion in your own mind, by making it your ruling love, in this unhappy case, this natural and earthly love will, by degrees, become ​your mind’s head, and will accordingly compel all spiritual and heavenly loves to submit themselves as subordinate members, by converting some into arms and hands, and others into legs and feet; and possibly by casting' out some even under the soles of its feet, until your whole mind be reduced to a mere infernal form of disorder, deformity, and mischief.
Need I again inform you, that, as the body consists of a variety of organs, members, &c. and cannot possibly be a body without that variety, even so it is in regard to the mind; and therefore you are to conclude, that in the regeneration, which is nothing else but the restoration of the mind and life to the order of Heaven, no single grace or virtue will suffice for the purpose, but a combination of graces and virtues will be requisite, some of one quality and degree, and some of another, but all capable of being so combined as to make a unit. It is not sufficient, therefore, that you cultivate in yourself the spirit of love and charity alone, nor yet the spirit of wisdom and faith alone, and least of all the exercise of works alone, but all the three are to be so united, as to make one angelic mind; in like manner as the head, the trunk, with the arms and legs, make one human body. For the same reason it will be necessary, as the Apostle expresseth it, to “add to your faith virtue; and to virtue ​knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity,” [2 Peter i. 5, 6, 7.]; since the perfection of your mind, like that of your body, will depend on the indefinite variety of heavenly graces, which, like so many distinct spiritual organs and members, enter into its composition, and are in due subordination to each other.
You see then, my good Friend, how, in the external form of your body, as consisting of a variety of organs and members, all arranged under one head, and all subordinated to that head, the ALMIGHTY, in His adorable mercy and wisdom, has been pleased to write a book of the most edifying and interesting instruction, respecting the formation of your mind; or, to speak more properly, respecting its reformation and regeneration.
But there is yet another singular and striking feature in your bodily form, which must not be overlooked, inasmuch as it also speaks a figurative language of the most profound wisdom, in regard to the form of your mind. The feature, to which I allude, is the general agreement and harmony established between what are commonly called the right side of the body, and the left.
​Perhaps you have never been at the pains to examine the extraordinary feature with all that attention which it deserves. Allow me then to suggest a few observations on the subject, not with a view of unfolding the whole of its mysterious meaning (for that would require a volume), but only to put you in a train of reflecting within yourself on the wonders of Divine counsel, which the ALMIGHTY CREATOR has been pleased to store up, and present to your notice, in the astonishing mechanism of your corporeal frame.
It cannot have escaped the notice of a discerning eye, like yours, that the right side and the left of the human body bear a general resemblance to each other, which resemblance extends, also, to the particular organs and members which enter into the composition of each side. Thus you must have remarked, that the hair, on the right side of the head, is universally of the same colour with the hair on the left side, and that this agreement in colour extends likewise to the eyes, and to the cheeks, on each side of the face. You must too have further remarked, that the arms and hands, the legs and feet, on each side of the body, are so exactly proportioned to each other in length and thickness, that it rarely„ ii ever, happens that there is the slightest disagreement between them except what possibly arises from the habit of using ​the right arm more than the left. But what, let me ask, is the cause and source of this astonishing, this universally extended harmony? Whence comes it to pass, or by what hidden law, that amongst all generations of men from the beginning of the world, and throughout the countless families of human beings in every part of the habitable globe, it was rarely, if ever, known that this harmony was interrupted? I am persuaded, that, in accounting for this phenomenon, you will never have the boldness, or rather the folly, to ascribe it to chance; because your own good sense will convince you, that what is commonly called chance is a mere imaginary agent, which has no real existence, and still less operation, except in the fancies of the thoughtless and irreligious. The phenomenon then is absolutely unaccountable on any other ground, than that of the Divine revelation which teaches, “Thus saith Jehovah that made thee, and formed thee from the womb,” [Isaiah xlii. 2.]. And again, “And now saith Jehovah, that formed me from the womb to be His servant,” [Isaiah xlix. 5.]. If then we believe in this revelation, we are constrained to believe also, that the harmony, of which we are speaking, hath its origin in the INFINITE and ETERNAL DEITY; that it is a stupendous effect of that Divine goodness, and wisdom, raid power, by which all things were originally created; ​and thus that it is a standing and striking memorial, existing in all ages, and presented to the view of all people, that the human body bears in it a Divine impression, which perpetually exhibits the undeniable marks and characters of Divine skill, contrivance, and workmanship.
But to discover the whole of the Divine skill and contrivance, exhibited in this memorable instance, it will be necessary for you to elevate your intellectual faculty to a view of the mystery involved in the terms right and left, as applied to the body, until you discern that they apply also to the mind, as well as to the body; and are thus expressive of the distinct spiritual principles, which enter into the composition of mind.
You are surprised, perhaps, to hear that the mind hath its right and left, and that thus there is every reason to believe, that the right and left sides of the body, with their several organs and members, originate in a mental distinction, and owe their birth to it: but your surprise will cease, whensoever you are at the pains to consider the words of the GREAT SAVIOUR, where He saith to His disciples, in speaking of doing alms, “Let not thy left hand know what thy right hand doeth,” [Matt. vi. 3.]; and again, where He describes the awful separation of the sheep from the ​goats, at His second advent, in these words, “And he shall set the sheep on his right hand, but the goats on the left;” [Matt. xxv. 33.]. For what profitable, or indeed possible meaning can be annexed to the precept, “Let not thy left hand know what thy right hand doeth;” if it be supposed to relate merely to the left and right hands of the body? And what instruction again can be conceived to result from the different lots of the sheep and the goats at the last day, if by the Lord’s right hand, on which the sheep were to be set, and by His left, on which the goats were to be set, nothing else was intended to be expressed, but the right and left hands of the body? We are compelled then, in exploring the true and edifying import of the above passages of Divine counsel, to interpret them according to their reference to some spiritual principles, distinct from, and superior to, the members of bodily organization; which principles can be no other than mental principles, and these discriminated in reference to the spiritual distinction between right and left.
Do you ask what is involved in this spiritual distinction between right and left, or in what sense the terms right and left can be applied to the mind or spirit of man?—I wish to reply, that it will be impossible for you to gain a clear and satisfactory idea ​on this most interesting and edifying subject, until you consider, and consider attentively, that all things in the universe, which are according to Divine order, have reference to two distinct principles, called the GOOD and the TRUE, and that nothing is given in heaven, and nothing in the world, which hath not reference to those two principles: the reason is, because both the GOOD and the TRUE proceed from the DIVINE BEING, who is the source of all things. It will be necessary to consider yet further, that the mind of every man, if it be in Divine order, is a compound of the above principles, since, as every one knows, it is a compound of will and understanding, and the will was created for the reception of the GOOD, as the understanding was created for the reception of the TRUE.
Keeping now in view the distinction of these two principles, the GOOD and the TRUE, which enter into the composition of every orderly and well-disposed mind, you will be enabled to see clearly, that the GREAT SAVIOUR had manifest reference to these principles, when he delivered the edifying precept, “Let not thy left hand know what thy right hand doeth,” and also when He declared that, at His second coming, He would set the sheep on His right hand, and the goats on the left. You will discover too yet further, that by the right hand, in both the above passages, ​He intended to mark and describe the principle of GOOD, and by the left hand the principle of TRUTH, because you will discern that this interpretation of the terms right and left is the only key, by which to unlock the deep and edifying meaning of each passage.
For let us apply now this key to the interpretation of the precept, “Let not thy left hand know what thy right hand doeth,” calling the understanding of TRUTH, with all its knowledge, the left hand, and the will of GOOD, with all its affections, the right hand, and what shall we discover to be the interesting result? Shall we not read, in the Divine precept, a salutary caution to the following effect, viz. that in the doing of alms, or, what amounts to the same, the exercise of charity, good ought to be done from a principle of good, and for the sake of good, and not without that principle, inasmuch as that is not good. Thus, in the exercise of charity, man ought not to consult his understanding only, since it is possible that this principle may be under the influence of the love of self, and of the world; but he ought to consult the will of GOOD, that so all his charitable exertions may be governed, guided, and sanctified by that will.
Let us apply the above key also to the Divine declaration, “He shall set the sheep on the right hand, ​and the goats on the left,” and what again will be the result? Shall we not perceive, that by the sheep here spoken of are meant all those, who are principled in HEAVENLY GOOD, which is the good of love and charity, and that by these being set on the Lord’s right hand is signified, that, at the last Judgment, they will be exalted to an eternal conjunction with the Lord in His Divine principle of good? And shall we not perceive yet further, that by the goats here spoken of are meant those, who are not principled in HEAVENLY GOOD, though possibly they may be principled in the knowledges of heavenly truth, and that by these being set on the Lord’s left hand is denoted, that they are sentenced to condemnation, and thus cannot be admitted into heaven, because they are void of the good of heaven, which is the good of love and charity, in their wills, notwithstanding the knowledge of the truth of heaven, which they may perhaps possess in their understandings?
Should you still want any additional proof, that the terms right and left have relation to mind, as well as to matter, you may find it abundantly in the testimony of the Sacred Scriptures, or Word of God throughout, on the important subject. For read only the book of Psalms, and observe what repeated mention is made of the right hand, as distinguished from ​the left, and as applied both to the DEITY and to man, and then tell me whether you think it probable, or even conceivable, that god Himself, in His own MOST HOLY BOOK, should mark this distinction, unless it had involved in it a deeper and more edifying meaning, than what relates merely to the hands of the body. Read also what is written of the left-handed Ehud, a Benjamite, [Judges iii. 15.]; and of the seven hundred chosen men left-handed, [Judges xx. 17.]; and again tell me, whether you think it either probable, or conceivable, that this circumstance of being left-handed would have been deserving of record by God Himself, unless it had been designed to mark another left-handedness, perfectly distinct from that of the corporeal frame. It is written also in the book of the prophet Jonah, that “in the great city of Nineveh there were more than six score thousand persons, who could not discern between their right hand and their left hand,” [chap. iv. 11.]. And is not this a further convincing proof of the truth of what hath been above observed concerning the right hand and ​the left? For how very improbable it is, in the first place, that in a great city there should be more than six score thousand persons, who, literally, did not discern between their right hand and their left hand! And, in the second place, how much more improbable, even supposing the fact literally true, that it should have found a place in the Holy Records of the ALMIGHTY, unless it had related to a want of discernment of another, and infinitely more important kind, viz. the incapacity to distinguish between the GOOD and the TRUE, thus between the principles of the former in the will, and of the latter in the understanding!
But, my dear Sir, it is greatly to be feared that there are many Ninevites at this day, who, like those of old, cannot discern between their right hand and their left hand; or, to speak without a figure, who cannot, or do not, distinguish between the principles of GOOD and the principles of TRUTH. Let me earnestly caution you then, as you value the possession of all that is wise and good, against being betrayed into this miserable and mischievous folly. With this view, let me counsel you to consider, again and again, that your mind, like your body, hath two arms and hands, or two operative powers, the one of the will, and the other of the understanding; or, to express it otherwise, the one ​of love and its affections, and the other of truth and its persuasions. Think then with yourself of what importance it is, that these two arms and hands should be joined together, so as to act in unity; in other words, that your will and understanding, your affections and persuasions, should be in harmony and concord with each other, so as to become mutual helps to each other in the great work of your regeneration and salvation. For what can your will and affections avail you in this great work, unless they be under the guidance of an enlightened understanding and persuasions? What again can an enlightened understanding and enlightened persuasions avail you, unless they lead you to, and confirm in you, the heavenly principles of love and charity in your will and affections? Let the formation of your body then, in this instance, be a lesson to your mind. For mark now how your right and left arms and hands are mutual aids to each other, and how this is the case too with your right and left eyes, your right and left ears, your right and left legs and feet; and what tremendous consequences would ensue if it was not the case. For suppose that your right arm and hand refused to act in concord with the left, or the left with the right; and that your right eye, in like manner, was at disagreement with the left, so that whilst one eye saw one shape and colour in an ​object, the other eye saw a shape and colour the very reverse: suppose too that one ear heard one sound, whilst the other ear heard a different one, or that one leg and foot attempted to move in one direction, whilst the other was urgent to move in another:—Who cannot perceive that, in all these cases, an endless confusion would ensue in all the sensations and operations of the body, and that the terrible consequence would be the destruction of all orderly sensation, and the annihilation of all orderly operation? Who then cannot perceive, for the same reason, that similar dreadful results would follow from the disagreement and disunion of the affections of the will and the persuasions of the understanding, in the human mind?
It is, I fear, but too common a thing, in the great concern of salvation and eternal happiness, for men to depend, either on purity of will alone, to the exclusion of truth in the understanding, or on the knowledge of truth in the understanding alone, to the exclusion of purity of will. Thus some make the commandments every thing, and a creed nothing, whilst others exalt the creed above the commandments, and rest their salvation on its pre-eminence. Some again depend on a life of charity separate from faith, whilst others regard faith as the master-key to the kingdom of heaven, and make charity of little or no account. But what shall ​we say of this division and disjunction of principles in the human mind, or with what comparison shall we compare it? Is it not like separating the right side of the body from the left, and thus putting asunder what God hath joined together? Is it not making the right eye say to the left, I have no need of thee, whilst the left retorts, in its turn, I have no need of thee? Is it not putting the same language of independence into the mouth of the right ear, the right hand, and the right foot, in regard to its brother and companion the left? May it not therefore be properly and with truth asserted of those who exalt the commandments to the exclusion of a creed, or who exalt charity in a state of separation from faith, that they cut off their left hands and feet, pull out their left eyes, and stop their left ears? On the other hand, may it not, with the same truth and propriety, be asserted of those, who magnify a creed to the exclusion of the commandments, or who annihilate charity by assigning to faith all the power of salvation, that they are the companions of the left-handed Ehud, a Benjamite, [Judges iii. 15.]; and of the seven hundred chosen men left-handed, [Judges xx. 17.]; and besides, that their right eyes, right ears, and right feet, are discarded from all communication and connection with the left.
Allow me then, my good Friend, to close my long ​letter with a short lesson of counsel on the interesting subject of which I have been treating, by earnestly cautioning you against the separation of the principles of right and left, or of will and understanding, of goodness and truth, or of charity and faith, in your own mind and life. For this purpose, accustom yourself to reflect continually, that the separation of these principles is only another name for their destruction. Let it be your constant labour then to join them together, by assigning to each its proper value and importance. I do not mean to say, that each is of equal value and importance, because assuredly, in point of rank and precedence, the will is entitled to pre-eminence over the understanding, goodness over truth, and charity over faith; but then I would insist, that it is perfectly consistent with this pre-eminence, that understanding, truth, and faith, should have their proper post of honour allotted them, and should at all times be cherished, cultivated, and consulted, as the brethren, friends, and necessary counsellors of will, of goodness, and of charity. Give then to the principles of will, of goodness, and of charity, as constituting properly your right side, the ascendancy in your mind and life, but give, at the same time, to understanding, to truth, and to faith, a proximate dignity and interest, as constituting properly the left side; and rest assured ​that, in this case, all will go well with you both in time and in eternity. For, in this happy case, you will be found in the blessed number of those, who “worship God in spirit and in truth,” [John iv. 24.]; thus not in spirit alone, nor in truth alone, but in spirit and truth united, consequently in the united principles of love and of knowledge, of speculation and of practice, of faith and of obedience; recollecting for your encouragement, that “the Father seeketh such to worship Him.” [verse 23.].
On some future occasion, I hope to be able to continue my observations on the human body. In the mean while I remain, with devout prayer for your best interests,
Dear Sir,
Yours, &c.