LETTER IX.
On the Bodily Heart and Lungs, and their Connection with corresponding Principles in the Mind or Spirit.
- My Dear Sir,
My Dear Sir, In proportion as my attention continues to be occupied by the contemplation of the human body, with its multiplied parts and operations, in the same proportion I am forcibly struck with the conviction, that, whether viewed as a piece of mere mechanism; or under its higher character, as being expressive of the various powers and principles of its parent mind; or according to a feature of excellence still more sublime and affecting, as being the basis of the combined energies of the Divine love, wisdom, and power, and thus exciting our continual attention to those energies,—this shell of ourselves is calculated to demand our admiration, to call forth our astonishment and gratitude, and to supply us with edifying lessons of instruction, more than any other part of the visible creation here below. This conviction, I trust, has already been impressed, in some degree, on your mind also, by the contents of my former letters on the subject; and it is with a view to impress it more deeply that I now take up my pen, for the purpose of presenting to your consideration those two grand organs of the bodily frame, called the heart and the lungs, and especially the effects of their combined agency.
On this occasion, however, I shall not waste your time with repeating what you must already know, viz. that the heart is a hollow fleshy cavity in the human breast, the use of which is, by its regular pulses, to propel the blood into the arteries, and receive it back from the veins, and thus to promote its circulation through every part of the body; and that the lungs are respiratory organs, formed for the purpose of maintaining a perpetual communication with the atmospheric air, and by alternate distension and contraction, or what is termed inspiration and expiration, of admitting into the body what is salubrious from the air, and at the same time of casting off from the body what, if remaining in it, might prove noxious.
It would be an equal waste of your time, to detain you by a minute description of the form or construction of these organs, because from every writer on the anatomy of the human body, your pious mind will be enabled to discover, in that form or construction, the finger of the most stupendous and adorable goodness, wisdom, and power of the GREAT CREATOR.
Passing by therefore these considerations, which nevertheless merit the most profound regard, and were doubtless intended to excite the most grateful acknowledgment of every rational being, I hasten to direct your attention to some other points connected with the above organs, which perhaps have been too generally overlooked, or, at least, have not been explored with that degree of minute and diligent research which their infinite importance demands.
The first of these points is the continuation of that motion, both in the heart and the lungs, by which the former is enabled to perform its pulsations, and the latter their respirations, during the whole period of the life of the body, to whatsoever length it may be extended.
For what shall we say is the origin, and what the cause of the protraction of this motion? Certain it is that so long as life remains in the body, the heart heats and the lungs play; and in some instances never cease to exercise their respective activities during the lengthened period of more than a hundred years. But how shall we account rationally and satisfactorily for this wonderful phenomenon? Shall we say that those bodily organs are kept in motion by some power of their own? This would be to ascribe to matter (for both the heart and lungs are material) a prerogative which never did, and never can, belong to it. Or shall we suppose that nature, by virtue of some of her latent and mysterious qualities, infuses into the above organs their respective faculties of continual pulsation and respiration? This, again, would be assigning to nature an agency utterly inconsistent with every just idea which can be formed either of herself or her operations. For what shall we say is nature, but something in herself dead, and created only for the purpose of receiving life? And how can death produce motion, and render this motion also permanent for ages? We are constrained then, on this occasion, to call in the aid of a power paramount both to matter and nature, before we can explain, either rationally or satisfactorily, the origin and continuance of those living motions which are constantly at work in the deep centre of our own bosoms. And what can this power be but the power of mind; that is to say, of will and understanding? And whence is the power of will and understanding, but from that manifested GOD, Who hath declared to all his intelligent creatures, “Without ME (or apart from me) ye can do nothing?” [John xv. 5.]
The above reasoning may be applied also to the blood, which is kept in circulation by the pulsations of the heart; and which, it is well known, retains the same temperament, notwithstanding all the vicissitudes of heat and cold in the surrounding atmosphere. For what rational solution can possibly be given of this extraordinary phenomenon, but what is grounded in the connection between body and soul, and between soul and the DIVINE SOURCE OF LIFE, and between the DIVINE SOURCE OF LIFE and animal heat? Is it not a necessary consequence, therefore, confirmed by every day’s experience, that whensoever this connection is broken, as at the separation of soul and body by death, the blood of man instantly becomes subject, like other fluids, to the vicissitudes of heat and cold, so as no longer to retain the standard temperament which it possessed during its residence in a living body?
But I pass by these considerations, wonderful and edifying as they are, to call your attention to what may be termed the figurative character of the two bodily organs under consideration, that so you may gradually attain the possession of all that sublime wisdom, to which this figurative character was intended to conduct you. For that all and every part and operation of the human body points at some corresponding part and operation of the human soul, or spirit, and is thus representative and significative of principles above itself, and yet connected with itself, is an eternal truth, not only taught by DIVINE REVELATION, but confirmed also by every document of sound and unsophisticated reason.
Previous however to the discussion of this truth, it is necessary that I remind you of certain (I would almost call them) axioms in theology, without assenting to which I fear it will be impossible for you to discern how the heart and lungs of man’s body can have any reference to his mind, and especially such a reference as to render it worthy of the attention of a religious mind.
The first of these axioms I would express in the following terms—that INFINITE LOVE and INFINITE WISDOM, united, form the proper distinguishing characteristic of the Being Whom we call GOD.
The second I would thus express—that man was created to be an IMAGE and LIKENESS OF GOD; and that by being an IMAGE is meant the reception of the DIVINE WISDOM; and by being a LIKENESS, the reception of the DIVINE LOVE.
My third axiom is—that it is the will and intention of GOD to dwell in man, as in his own habitation; and that, with this view, He has been pleased to create in man two faculties adapted to His reception, viz., the WILL and the UNDERSTANDING; the WILL to receive all the blessing of the DIVINE LOVE, and the UNDERSTANDING to receive all the light of the DIVINE WISDOM.
Now, allowing the truth of the above axioms, I think you will find no difficulty in apprehending, not only that the heart and lungs of man have a figurative character, but also what that character is. For that the heart stands in some relationship with the affections of the mind, thus with the love principle of man, is evident from the application of the term by the best writers, and also from its use in common conversation. Thus we hear and read perpetually of a hard heart, as denoting want of affection; of a tender heart, as denoting its abundance; of a brave heart, as implying courage; of a broken heart, as implying extreme affliction; and of a light heart, as applied to one who has no sorrows; not to mention a hundred other cases of similar figurative application. In regard to the lungs indeed, it is not so easy to point out their significant meaning, either from books or from common conversation, if we except THE BOOK OF ALL BOOKS, that is to say, THE BIBLE; and the language of all languages, that is to say, the language of the ALMIGHTY HIMSELF. In that DIVINE BOOK, however, and in that DIVINE LANGUAGE, I am of opinion that every attentive and serious reader, especially if acquainted with the original Hebrew, may soon discover, that the lungs, as well as the heart, have a significative meaning, and are often applied accordingly. For it is remarkable, that in the Hebrew language there is only one term to express the two distinct ideas of bodily breath, or breathing, and of mental spirit, or spiritual thinking,—insomuch that the Hebrew term, we find, is applied alike to denote the HOLY SPIRIT, or SPIRIT OF GOD, and the respiration or breathing the atmospheric air by man; thus proving to demonstration, that there is a close analogy between the operation of the SPIRIT OF GOD in the spiritual world, and of atmospheric air in the natural world. And is it not reasonable hence to conclude, that the same analogy exists between what is called spirit, or spiritual thought, and the lungs, since the lungs are nothing' else but the instruments of respiration, and may thus, without impropriety, be substituted for respiration itself? Is it not reasonable therefore to conclude yet further, that as the heart, both in the language of GOD and of man, is figurative of the affections of the human will, or love, in like manner the lungs are figurative of the thoughts of the human understanding, which thoughts are found to be in close connection with those affections?
I am not quite sure that you will subscribe immediately to the justness of this reasoning, because it is perhaps what many would call abstruse; but of this I am well persuaded, that if you will allow yourself time to consider how frequently the two terms heart and spirit (or breath) are connected together in the Sacred Scriptures, [see Psalm li. 10.; Ezek. xi. 19., chap. xviii. 31., chap. xxxvi. 26.]; how close too, in the human mind, is the combination of the will and understanding, so that without the joint action of both those principles human life cannot subsist; and lastly, how a similar combination exists in the human body between the heart and the lungs, and a similar necessity of joint operation, since without it bodily life cannot be preserved:—if, I say, you will dwell on these reflections, your intelligent mind will not be unwilling to allow, that there are gradations of order extending from the GREAT FIRST CAUSE down to the last and lowest effects, and connected with each other, so that in man, the DIVINE LOVE and WISDOM form the highest link in this scale,—whilst to this LOVE and WISDOM are subjected, as recipients, the human will and understanding; and whilst to the human will and understanding are, in like manner, submitted the bodily organs of the heart and lungs. You will, of course, not be unwilling to allow further, that between the LOVE and WISDOM OF GOD on the one part, and the will and understanding of man on the other; also between the will and understanding of man, and his bodily organs the heart and the lungs, there is discoverable a striking analogy, or, what may be otherwise termed, correspondence and harmony, by virtue of which the ultimate bodily organs of pulsation and respiration point to, and are in connection with, the higher principles of human affection and thought. Pursuing also the same chain of reasoning, you will likewise easily admit, that these higher principles of human affection and thought, in their turn, point to, and are in connection with, the still superior and highest principles of the DIVINE LOVE and WISDOM of the MOST HIGH GOD; so that what is last and lowest in the human body may be regarded as the basis and the figure also of what is FIRST and HIGHEST in the DIVINE MIND, and of what is intermediate and subordinate in the mind of man.
Taking it then for granted, that, though not fully convinced of the certainty of the figurative character of the heart and lungs, yet you are disposed to grant that there is a probability, at least, of the existence of such a character, will you permit me to point out a few cases of the important instruction resulting from such a character?
And first, the bodily life of man, we find by experience, cannot be continued, unless by the united agency of the heart and lungs, since if this agency be suspended for any length of time, the certain consequence is the dissolution of that life.
Allowing now the existence of the figurative character of these two bodily organs, what is the interesting language which they speak, and what the heavenly wisdom which they preach to us? Do they not cry aloud with a voice of thunder, that the spiritual life of man cannot be continued without the combined operation of will and understanding,—thus not by will alone, nor by understanding alone, consequently, not by affection alone, nor by thought alone, but by the united agency of will and understanding, also of affection and thought? And since the spiritual life of man consists of goodness and truth, or of charity and faith—goodness and charity having their residence in the will and affections, whilst truth and faith have their residence in the understanding and thought—doth it not hence follow as a certain conclusion, that the spiritual life of man cannot be sustained by goodness separate from truth, or by charity separate from faith, still less by truth separate from goodness, or by faith separate from charity?
What a new light then is here thrown on the two distinct bodily organs, the heart and the lungs; and how are our gratitude to the ALMIGHTY, and our knowledge of the duties which He requires of us, increased and extended by that light! For the ALMIGHTY, it is plain, could have supported bodily life by the agency of a single organ, and yet for that purpose He hath ordained the necessity of two organs. But what could be the ground of that necessity, except to point to a necessity of still higher importance, viz. the necessity of the existence and operation of two distinct principles for the support of spiritual life? In the two bodily organs then, called the heart and the lungs, which we find closely united, and in continual co-operation, in the centre of our own bosoms, we discover two heavenly monitors, ever inculcating the ground of this latter necessity, by teaching us, in their significant language, that love alone cannot save us and make us happy, without wisdom; will alone without understanding; charity alone without faith; goodness alone without truth; and still less wisdom, understanding, faith, and truth without love, will, charity, and goodness; and that, consequently, if we ever wish to be saved and made happy, we must make it the grand concern of our lives to join together in ourselves, in a bond of sacred marriage, the two heavenly principles of love and wisdom, of will and understanding, of charity and faith, and of goodness and truth.
But further, the bodily life of man, it is evident, would be imperfect, because useless, was not the above union of the heart and lungs attended with operation, by acting on the body, and thereby supplying it with power to fulfil the various ends and purposes of bodily and natural life. For supposing those two corporeal organs to have no connection with the rest of the body, and thus to leave it without life and activity, of what use or benefit would they be to the body? It is therefore mercifully and providentially ordained, that the heart, by its pulsation, and the lungs, by their respiration, have communication with the other members of the body, so as to impart to them an operative vigour and activity, which otherwise they would want, and separate from which, the heart and the lungs would be altogether useless.
Behold here then another significant, yet most edifying lesson, taught to all the families of mankind by the joint agency of the heart and lungs, on the other viscera and members of the body! Behold, I say, the grand end and design of all love and wisdom, of all will and understanding, of all goodness and truth, of all charity and faith, in the soul or spirit of man! For what are all these heavenly principles, or of what benefit either to the possessor or to others, unless determined and applied to the production of some service of use in society? Supposing, for instance, that the will and understanding of man are principled in charity and faith, and that these heavenly graces in the inner man do not extend their influence to the outer man, so as to fix themselves in good works, and thus to bring forth their proper fruits, what must be the necessary, but terrible consequence? Will not those principles presently stagnate for want of circulation? Or (to change the metaphor), will they not be like birds flying aloft in the upper regions of the atmosphere, hut never descending to the earth to build their nests and produce their young? Will not the man himself, too, be an imperfect man, and comparatively like a head and heart destitute of arms and hands to execute their purposes? Will he not also be an unhappy man, since employment, especially if under the guidance of love and wisdom, or of goodness and truth, is one of the principal sources of happiness; agreeable to the express words of the GREAT SAVIOUR, “If ye know these things, HAPPY are ye if ye do them?” [John xiii. 17.]. Will not therefore the very religion of such a man be vain, since the manifest end and design of all true religion is, not to make a man idle and unprofitable, but rather active and useful, by bringing his charity and faith into operation; and thus rendering him an image and likeness of that GOD, Whose blessed characteristic it was, when manifested here on earth, that He went about doing good? [Acts x. 38.]. How evident then is it, from these considerations, that the heart and lungs of the human body, by virtue of their useful operations on the other viscera and members, are continually repeating and enforcing, in their significant, figurative, and powerful language, the Divine precept of the GREAT SAVIOUR to all His true disciples, “Let your light so shine before men, that they may see your GOOD WORKS, and glorify your FATHER which is in heaven!” [Matt. v. 16.]
But there is yet another point of no small moment, resulting from the situation of the bodily organs under consideration, which must not be passed over in silence.
It is a fact well known to the anatomist, that the heart and lungs of the human body have a secret internal communication with the cerebrum and cerebellum of the head; and that there is every reason to believe, that from this communication they derive their respective powers of pulsation and respiration, and thus of imparting life to the body. It is known also to the anatomist, that these same organs reside in an abode of their own, distinguished by the diaphragm from the abode of the other viscera of the body, and covered round by a covering of their own, which is called the pleura, and that they also constitute that part of the body which is called the breast. It is further known that the heart and lungs, in this their central situation, operate as intermediates between the cerebrum and cerebellum of the head above, and the other viscera and members of the body beneath; and that in this their intermediate character they exercise the double office of receiving and giving life, by receiving from the head, and by giving, or imparting, what they receive to the rest of the body.
Let us apply now these anatomical facts, respecting the situation and office of the heart and lungs in the human body, in illustration of the situation and office of the will and understanding in the human mind, of which, as hath been already shown, the heart and lungs are material and representative figures, and let us mark the result. Will it not be manifest from such application, that the will and understanding of the mind bear a similar intermediate character with the heart and lungs of the body; and that in this character they are receivers of life from powers above themselves, and conveyers or communicators of life to powers below themselves? Will it not be manifest also, that, in this their intermediate character, they are perfectly distinct both from the powers above them and from those beneath them, and were intended to be viewed according to this distinctness,—that so a line of the most exact discrimination may be drawn between the supreme powers, the intermediate powers, and the lowest powers, appertaining to man, and thus a clearer apprehension may be obtained of the DIVINE SOURCE of life, and also of the recipients of that life, both intermediate and ultimate?
I trust, my dear Sir, that I am not perplexing you with metaphysical subtleties, which have no tendency but to puzzle the humble and sincere Christian, and thus to divert him from the simplicity of gospel truth. All I mean to say is, that it is of primary importance for every Christian to see and discern distinctly the several degrees of that life which he calls his own, to the intent that he may make the interesting and edifying discovery, confirmed by the principal organs of his own body, that it is not properly his own, nor granted him merely for his own gratification. All I wish, therefore, to say is, that the LORD GOD and SAVIOUR JESUS CHRIST is the FIRST GRAND SOURCE of all heavenly love and wisdom; and that the will and understanding of man are the first receivers of this love and wisdom, not for man’s own selfish enjoyment only, but for the blessed beneficent purpose of imparting to others, under the form of good works, the virtues and powers which have been communicated to himself; that so the Divine life of love and wisdom may become fruitful, and continue in constant uninterrupted circulation from GOD to man, from man to his neighbour, and from man and his neighbour back again unto god in devout and grateful acknowledgment.
I might now proceed to the consideration of several other particulars, respecting the heart and lungs of the human body, all of them tending to prove the close connection subsisting between those corporeal organs and the human will and understanding, and thus confirming what has been above observed concerning their figurative and significant character. But leaving these particulars to be discussed by those who are better acquainted than myself with the anatomy of the human body, I shall for the present quit the subject, leaving you to make your own reflections on what I have already written; not, however, without reminding you, that the more closely you fix your attention on your own body, its several parts, their wonderful construction, their connection with each other, their uses, and especially their figurative relation to your mind,—the more you will be convinced, to your wonder and your joy, that you carry about you a volume of instruction, which you can never seriously peruse without eternal benefit, because written by the finger of GOD, and replenished throughout with His DIVINE LOVE, WISDOM, and LIFE.
Commending you, then, to the government and guidance of the DIVINE AUTHOR of this astonishing book, I remain,
My dear Sir,