this cause is produced by the same mechanical means that the emission of
sound from a violin is prevented by the abstraction of the bow from its
strings.
2. By the excessive force of stimuli of all kinds. No more occurs
here than happens from too much pressure upon the strings of a violin
preventing its emitting musical tones.
3. By too much relaxation, or too weak a texture of the matter which
composes the human body. No more occurs here than is observed in the
extinction of sound by the total relaxation, or slender combination of
the strings of a violin.
4. By an error in the place of certain fluid or solid parts of the body.
No more occurs here than would happen from fixing the strings of a
violin upon its body, instead of elevating them upon its bridge.
5. By the action of poisonous exhalations, or of certain fluids vitiated
in the body, upon parts which emit most forcibly the motions of life. No
more happens here than occurs from enveloping the strings of a violin in
a piece of wax.
6. By the solution of continuity by means of wounds in solid parts of
the body. No more occurs in death from this cause than takes place when
the emission of sound from a violin is prevented by a rupture of its
strings.
7. Death is produced by a preternatural rigidity, and in some instances
by an ossification of the solid parts of the body in old age, in
consequence of which they are incapable of receiving and emitting the
motions of life. No more occurs here, than would happen if a stick or
pipe-stem were placed in the room of catgut, upon the bridges of the
violin. But death may take place in old age without a change in the
texture of animal matter, from the stimuli of life losing their effect
by repetition, just as opium, from the same cause, ceases to produce its
usual effects upon the body.
Should it be asked, what is that peculiar organization of matter,
which enables it to emit life, when acted upon by stimuli, I answer,
I do not know. The great Creator has kindly established a witness
of his unsearchable wisdom in every part of his works, in order to
prevent our forgetting him, in the successful exercises of our reason.
Mohammed once said, "that he should believe himself to be a God, if he
could bring down rain from the clouds, or give life to an animal." It
belongs exclusively to the true God to endow matter with those singular
properties, which enable it, under certain circumstances, to exhibit the
appearances of life.
I cannot conclude this subject, without taking notice of its extensive
application to medicine, metaphysics, theology, and morals.
The doctrine of animal life which has been taught, exhibits in the
first place, a new view of the nervous system, by discovering its origin
in the extremities of the nerves, on which impressions are made, and its
termination in the brain. This idea is extended in an ingenious manner
by Mr. Valli, in his treatise upon animal electricity.
2. It discovers to us the true means of promoting health and longevity,
by proportioning the number and force of stimuli to the age, climate,
situation, habits, and temperament of the human body.
3. It leads us to a knowledge of the causes of all diseases. These
consist in excessive or preternatural excitement in the whole, or a part
of the human body, accompanied _generally_ with irregular motions, and
induced by natural or artificial stimuli. The latter have been called,
very properly, by Mr. Hunter, _irritants_. The occasional absence of
motion in acute diseases is the effect only of the excess of impetus in
their remote causes.
4. It discovers to us that the cure of all diseases depends simply upon
the abstraction of stimuli from the whole, or from a part of the body,
when the motions excited by them are in excess; and in the increase of
their number and force, when motions are of a moderate nature. For the
former purpose, we employ a class of medicines known by the name of
sedatives. For the latter, we make use of stimulants. Under these two
extensive heads, are included all the numerous articles of the materia
medica.
5. It enables us to reject the doctrine of innate ideas, and to ascribe
all our knowledge of sensible objects to impressions acting upon an
_innate_ capacity to receive ideas. Were it possible for a child to
grow up to manhood without the use of any of its senses, it would not
possess a single idea of a material object; and as all human knowledge
is compounded of simple ideas, this person would be as destitute of
knowledge of every kind, as the grossest portion of vegetable or fossil
matter.
6. The account which has been given of animal life, furnishes a striking
illustration of the origin of human actions, by the impression of
motives upon the will. As well might we admit an inherent principle of
life in animal matter, as a self-determining power in this faculty of
the mind. Motives are necessary, not only to constitute its _freedom_,
but its _essence_; for, without them, there could be no more a will,
than there could be vision without light, or hearing without sound.
It is true, they are often so obscure as not to be perceived, and
they sometimes become insensible from habit; but the same things have
been remarked in the operation of stimuli, and yet we do not upon this
account deny their agency in producing animal life. In thus deciding in
favour of the necessity of motives, to produce actions, I cannot help
bearing a testimony against the gloomy misapplication of this doctrine
by some modern writers. When properly understood, it is calculated to
produce the most comfortable views of the divine government, and the
most beneficial effects upon morals and human happiness.
7. There are errors of an impious nature, which sometimes obtain a
currency, from being disguised by innocent names. The doctrine of animal
life that has been delivered is directly opposed to an error of this
kind, which has had the most baneful influence upon morals and religion.
To suppose a principle to reside necessarily and constantly in the human
body, which acted independently of external circumstances, is to ascribe
to it an attribute, which I shall not connect, even in language, with
the creature man. Self-existence belongs only to God.
The best criterion of the truth of a philosophical opinion, is its
tendency to produce exalted ideas of the Divine Being, and humble views
of ourselves. The doctrine of animal life which has been delivered is
calculated to produce these effects in an eminent degree, for
8. It does homage to the Supreme Being, as the governor of the
universe, and establishes the certainty of his universal and particular
providence. Admit a principle of life in the human body, and we open a
door for the restoration of the old Epicurean or atheistical philosophy,
which supposed the world to be governed by a principle called nature,
and which was believed to be inherent in every kind of matter. The
doctrine I have taught, cuts the sinews of this error; for by rendering
the _continuance_ of animal life, no less than its commencement, the
effect of the constant operation of divine power and goodness, it leads
us to believe that the whole creation is supported in the same manner.
9. The view that has been given of the dependent state of man for the
blessing of life, leads us to contemplate, with very opposite and
inexpressible feelings, the sublime idea which is given of the Deity
in the scriptures, as possessing life "within himself." This divine
prerogative has never been imparted but to one being, and that is the
Son of God. This appears from the following declaration. "For as the
Father hath life in himself, so hath he given to the Son to have life
_within himself_."[103] To this plenitude of independent life, we are to
ascribe his being called the "life of the world," "the prince of life,"
and "life" itself, in the New Testament. These divine epithets which are
very properly founded upon the manner of our Saviour's existence, exalt
him infinitely above simple humanity, and establish his divine nature
upon the basis of reason, as well as revelation.
[103] John v. verse 26.
10. We have heard that some of the stimuli which produce animal life,
are derived from the moral and physical evils of our world. From
beholding these instruments of death thus converted by divine skill into
the means of life, we are led to believe goodness to be the supreme
attribute of the Deity, and that it will appear finally to predominate
in all his works.
11. The doctrine which has been delivered, is calculated to humble the
pride of man by teaching him his constant dependence upon his Maker for
his existence, and that he has no pre-eminence in his tenure of it, over
the meanest insect that flutters in the air, or the humblest plant that
grows upon the earth. What an inspired writer says of the innumerable
animals which inhabit the ocean, may with equal propriety be said of the
whole human race. "Thou sendest forth thy spirit, and they are created.
Thou takest away their breath--they die, and return to their dust."
12. Melancholy indeed would have been the issue of all our inquiries,
did we take a final leave of the human body in its state of
decomposition in the grave. Revelation furnishes us with an elevating,
and comfortable assurance that this will not be the case. The precise
manner of its re-organization, and the new means of its future
existence, are unknown to us. It is sufficient to believe, the event
will take place, and that after it, the soul and body of man will be
exalted in one respect, to an equality with their Creator. They will be
immortal.
Here, gentlemen, we close the history of animal life. I feel as if I
had waded across a rapid and dangerous stream. Whether I have gained
the opposite shore with my head clean, or covered with mud and weeds, I
leave wholly to your determination.
END OF VOL. II.
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Transcriber's note:
The original spelling and minor inconsistencies in the spelling and
formatting have been maintained.
Obvious misprints have been corrected.
Partly repeated chapter headings have been deleted.