If we feel suitably grateful to him who hath died for us, and washed us
from our sins in his own blood, we shall desire to make ourselves useful
in his vineyard to the highest degree of which our natures are capable.
But, to be so, we must preserve our bodies in a healthy and vigorous
state. No farmer would think of employing a weak and sickly man in his
field, upon full wages. The nature of the service which God requires of
us is such as to call for vigor of body as well as strength of mind.
Most of our efforts to benefit our fellow-creatures are attended with
labor of body and sacrifices of personal ease. And these efforts are
greatly impeded by a feeble state of health. Again, bodily feelings have
a great influence upon the mind. When the animal powers are prostrated,
the mind almost uniformly suffers with them. Hence, a feeble state of
the body may be a very great hindrance to us, in maintaining the
Christian warfare. I know that some individuals have lived very devoted
lives, and been eminently useful, with frail and sickly bodies. But this
does not prove that, with the same degree of faithfulness, and a sound
body, they might not have made much higher attainments. If you have read
the lives of Brainerd, Martyn, and Payson, I think you will be convinced
of this. Yet, I do not say that the _affliction_ of ill health might not
have been the means which God used to make them faithful. But if they
had been equally faithful, with strong and vigorous bodies, I have no
doubt they would have done much more good in the world, and arrived at a
much higher degree of personal sanctification. During much of their
lives, they were borne down and depressed by feeble health, and they all
died in the prime of life. Now, suppose them to have been as devoted as
they were, with strong and vigorous constitutions, until they had
arrived at the period of old age; might they not have brought forth much
more fruit? If so, then God would have been so much more glorified in
them; for our Lord says, "Herein is my Father glorified, _that ye bear
much fruit_."
If the foregoing remarks are correct, it then becomes the _duty_ of
every Christian to use all proper means to maintain a sound, healthful,
and vigorous bodily constitution. And this is much more within the power
of every individual than many imagine. It is true, that life, and
health, and every blessing, come from God. But he does not give these
things without the intervention of second causes. He has made our animal
nature subject to certain fixed laws; and even when his own children
violate these laws, he will work no miracle to preserve their health or
save their lives. I am satisfied that the subject receives far too
little attention from Christians in general. In this respect they seem
to act upon the supposition that their lives are their own; and that the
injury they bring upon their bodies, by imprudence and neglect of proper
attention, concerns nobody but themselves. But this is a great mistake.
Their lives belong to God. He has bought them with the precious blood of
his dear Son. They have dedicated them to his service. They are bound,
therefore, to use all proper means for their preservation, that they may
be prolonged for the glory of God and the good of their fellow-men.
But when I speak of the means to be used for the preservation of health,
I do not intend that excessive attention to _remedies_, which leads so
many people to resort to _medicine_ upon every slight illness. But I
mean the study of the laws or principles of our animal existence; and a
diligent care to live according to those laws. In short, I mean living
_according to_ nature. Probably a large proportion of the diseases to
which human life is subject, are the natural consequence of living
_contrary to_ nature; or contravening the great laws which govern our
present mode of existence.
Within the compass of a single letter, I cannot be very particular on
this subject. But I would recommend to you to read approved writers on
_health_, and the structure and constitution of the human body. Try to
understand the _principles_ upon which this truly wonderful machine is
kept in motion. You will find it a most interesting subject. You will
see the evidence of a mighty intellect in its construction. You will
also be able to draw from it practical lessons to guide you in the most
common concerns of life. I am the more earnest in this recommendation,
because I think you will discover that many of those habits and customs
of society, which are peculiarly under the control of ladies, need
reforming. I am seriously of the opinion that the general health of
society depends far more upon the _ladies_ than upon the _physicians_.
The former direct the preparation of the daily supplies of food,
designed to sustain, refresh, and keep in motion the human system. The
latter can only give prescriptions for regulating this delicate
machinery, when, by mismanagement, it has got out of order. I will,
however, give you a few simple rules for the preservation of health,
which, though incomplete, will be of great benefit, if faithfully
pursued. From experience, study, and observation, you will no doubt be
able to add to them many improvements.
1. _Make attention to health a matter of conscience, as a religious
duty._ Pray daily that God would give you wisdom and self-denial, that
you may be able to avoid whatever is injurious, and to persevere in the
judicious use of such means as are necessary to promote sound health
and energy of body.
2. _Maintain habitual cheerfulness and tranquillity of mind._ Few
persons are aware of the influence which this has upon the health of the
body. If you are subject to _melancholy_, avoid it, and fight against it
as a _sin_, dishonoring to God, and destructive of your own health and
happiness. It is dishonoring to God, because it is calculated to give
the world a gloomy and repulsive idea of religion. Nor is this view of
the subject at all inconsistent with the exercise of sorrow for sin, and
feeling for sinners. Godly sorrow is a melting exercise, which softens
the heart, and brings it low before God: while a sight of the cross of
Christ, and a sense of pardoning love, bring a holy calm and heavenly
peace over all the soul. But despondency comes over us like the
withering blasts of winter. It congeals the tender emotions of the
heart, and casts an icy gloom over every object. It hides from our view
everything lovely. It makes us insensible to the mercies of God which he
is daily lavishing upon us. It shuts up the soul to brood alone, over
everything dark and hideous. It is no less unfriendly to the exercise of
holy affections than levity of conversation and manners. Although often
created by bodily infirmity, it reacts, and renders disease doubly
ferocious. Yet it is so far under the control of the will, that grace
will enable us to subdue it. There is a very intimate connection between
the mind and body. The one acts upon the other. Depression of spirits
enfeebles all the animal powers; and particularly disturbs digestion,
thereby deranging the whole system. If, therefore, you ever feel a
gloomy depression of spirits, try to bring your mind into a serene and
grateful frame, by meditating on the mercies you enjoy, and exercising a
cheerful submission to the will of God. Remember that God directs all
your ways, and that you have just as much of every comfort and blessing
as he sees fit to give you, and infinitely more than you deserve. Rise
above yourself, and think of the infinite loveliness of the divine
character. But, if this is not sufficient, walk out and view the works
of Nature; and try to forget yourself in contemplating the wisdom and
glory of God, as manifest in them; and the bodily exercise will assist
in driving-away this disturber of your peace. Or, seek the society of
some Christian friend, who is not subject to depression of spirits, and
converse about those heavenly truths which are calculated to call forth
the exercise of love, joy, and gratitude, and make you lose sight of
yourself in the fulness and glory of God. Any violent emotion of the
mind, or exercise of strong passions of any kind, is likewise
exceedingly injurious to the health of the body.
3. _Be_ REGULAR _in all your habits._ Ascertain, as nearly as you can,
from your own feelings and experience, how many hours of sleep you
require. No general rule can be adopted, on this subject. Some people
need more sleep than others. The want of sleep, and excessive indulgence
in it, alike operate to enervate both body and mind. Probably every
constitution may be safely brought between five and eight hours. Of this
you will judge by making a fair trial. That period of sleep which
renders both body and mind most energetic and vigorous, should be
adopted. But, if possible, take all your sleep in the night. Fix upon an
hour for retiring, and an hour for rising, and then conscientiously keep
them. Let nothing but stern necessity tempt you to vary from them in a
single instance; for you may not be able in a week to recover from the
effects of a single derangement of your regular habits. We are the
creatures of _habit_; but if we would _control_ our habits, instead of
suffering them to control us, it would be greatly to our advantage. It
is also important that the hours of retiring and rising should be
_early_. Upon the plan proposed, early retiring will be necessary to
early rising, which is a matter of the first importance. Early rising
promotes cheerfulness; invigorates the system; and in many other ways
contributes to health. It also assists devotion. There is a solemn
stillness before the dawn of day, in a winter morning, peculiarly
favorable to devotional feelings; and nothing is better calculated to
fill the mind with grateful and adoring views of the beneficence of the
Creator, than the refreshing sweetness of a summer morn. Whoever sleeps
away this period, loses half the pleasures of existence. To sally forth
and enjoy the calmness and serenity of such a season; to listen to the
sweet warbling of the birds; to behold the sparkling dew-drops, and the
gayety of the opening flowers, as all nature smiles at the approach of
the rising sun; to join the music of creation, in lifting up a song of
softest, sweetest melody, in praise of their great Author, is no common
luxury.
4. _Spend at least two hours every day in active exercise in the open
air._ This time may be divided into such portions as you find most
convenient. The proper seasons for exercise are, about an hour either
before or after a meal. This you may do without regard to the weather,
provided you observe the following precautions, when it is cold, damp,
or wet:--1. Exert yourself sufficiently to keep moderately warm. 2. Do
not stop on your way, to get chilled. 3. On returning, change any
garment that may be wet or damp, before sitting down. This course will
not only keep up your regular habits, but produce a hardiness of
constitution which will greatly increase your usefulness in life. It is
a great mistake to suppose that exposure to a damp, vapory atmosphere is
injurious to health. The danger lies in exposing yourself when the
system is in a relaxed state, as it is during rest, after exercise. But,
while a general action is kept up, by vigorous exercise, nature itself
will resist the most unfriendly vapors of the atmosphere. There is a
great and growing evil in the education of ladies of the middling and
higher classes, at the present day. The tender and delicate manner in
which they are bred, enfeebles their constitutions, and greatly
diminishes their usefulness, in every station of life. Many of them are
sickly, and few of them are able to endure the slightest hardships. To
show that this is the fault of their education, we need only to refer to
the condition of those young women whose circumstances in life render it
necessary for them to labor. In most cases they possess hale and
vigorous constitutions, and are even more capable of enduring hardships
than most men of sedentary habits. There may be some exceptions to this
remark; but if these cases were examined, we should doubtless find that
the laws of nature have been, in some other respects, transgressed. I do
not see how this delicate training can be reconciled with Christian
principle. If we have devoted ourselves to the Lord, it is our duty not
only to do all the good we can in this world, but to make ourselves
_capable_ of doing as much as possible. The man in the parable was
condemned for not _improving_ and _increasing_ his talent. Anything,
then, which has a tendency to diminish our usefulness, should be
regarded as _sin_.
Exposure to all kinds of weather has this advantage also. It renders a
person much less likely to take cold; and, of course, less subject to
sickness. For a great proportion of diseases owe their origin to common
colds.
No part of a code of health is of more importance than exercise. Without
it, everything else will fail. And it is as necessary that it should be
_regular_ every day, and at nearly the same hours every day, as it is
that meals should be regular. We might as well omit eating for a day, as
to neglect exercise. The one is as necessary as the other, to promote
the regular operations of the animal functions.
But, when your situation will admit of it, I would advise you to take a
portion of your exercise in those domestic employments which require
vigorous exertion. If you open your windows, you will have the fresh
air; at the same time, you will enjoy the satisfaction of rendering your
hours of relaxation useful.
5. _Bathe frequently._ About five eighths of the food taken into the
stomach passes off by insensible perspiration, through the pores of the
skin; and with it is thrown off whatever impure matter is found in any
part of the system. When this perspiration is obstructed, general
derangement succeeds. It is chiefly to promote this that exercise is
required. But the matter thrown off is of a very poisonous nature; and
if not removed may he absorbed again into the system It also collects
upon the surface, and obstructs the regular discharge from the pores.
Frequent ablution is therefore highly necessary.
It is also essential to personal cleanliness. There is an _odor_ in this
insensible perspiration, which becomes offensive when the impurities
collecting upon the surface of the skin are not frequently removed. The
entire surface of the body should be washed every day; and if this is
done on rising in the morning, with cold water, and followed with brisk
rubbing with a coarse towel, it will furnish an effectual safeguard
against taking cold. This, however, should be remitted, when there is
any danger to be apprehended from the sudden application of cold; or
serious consequences may follow. Tepid water, with soap, should
occasionally be used at night, in order to remove all impurities from
the skin.
6. _Pay attention to the quality and quantity of food taken into the
stomach._ I know of nothing else which more necessarily affects both the
health of the body, and the vigor of the intellect. It is from this that
the blood is formed, and the continual waste of the system supplied. And
through the blood it acts on the brain, which is the seat of the
intellect. Yet, notwithstanding this, those whose peculiar province it
is to direct the preparation of our food, seldom inquire into the
chemical effect any such preparation may have upon the stomach, and,
through it, upon the whole system. Indeed, the business is generally
left to persons entirely ignorant of the principles which govern the
human constitution. It is no wonder, then, that a large proportion of
the culinary preparations of the present day are decidedly unfriendly to
it. But in relation to this matter, I cannot here be very particular. I
will only give some general rules, by which you may discover the bounds
of moderation, and what articles of food ought to be avoided. The
sensible effects arising from food unsuitable to the state of the
stomach are generally the following:--Disagreeable eructations,
accompanied with risings of food; uneasy or burning sensations of the
stomach; acidity; and these symptoms are often succeeded by headache and
dizziness or vertigo. The effects of an excessive quantity of food are
first felt by an uneasiness and oppressive fulness of the stomach. This
is succeeded by a general distension or fulness of the blood-vessels,
particularly about the head; general lassitude; sluggishness and dulness
of intellect, with a great aversion to mental effort. These sensations
are accompanied by a general uneasiness throughout the whole system,
with more or less pain. It also brings into exercise every unholy
temper. It makes people fretful, impatient, and peevish. The best
disposition may be ruined by the improper indulgence of the appetite. I
have been particular in describing these symptoms, because people are
often subject to many uncomfortable sensations, for which they cannot
account, but which might be traced to this source. A large share of our
unpleasant feelings probably arises either from the improper quality, or
excessive quantity, of the food taken into the stomach. And the bounds
of moderation are more frequently exceeded by all classes of people,
than many imagine. But for a more full examination of this subject, I
must again refer you to the works of judicious writers on health, and
the means of preserving it. This is a matter so intimately connected
with the sphere of a lady's influence, that every female should give it
a thorough investigation.
Carefully observe those articles of food which you find injurious, and
avoid them. Observe, also, as nearly as you can, the _quantity_ which
agrees with your stomach, and see that you never exceed it. Take no food
between your regular meals. The stomach is employed from three to five
hours in digesting a meal; if more food is taken during that time, it
disturbs and impedes digestion, and makes it more laborious. And, after
one meal is digested, the stomach needs rest before another is taken. In
connection with these general hints, attention to the two following
rules will generally be sufficient:
(1.) Avoid highly seasoned food, fresh bread, heating condiments, and
stimulating drinks.
(2.) Select the simplest dishes, and make your meal of a single course.
Mixed dishes are more likely to be injurious; and a second course will
almost certainly lead to excess.
But, do not give your attention so much to this subject as to become
_splenetic_. The imagination has a great influence upon animal feeling;
and if you are always watching the digestion of your food, you will be
sure to find dyspeptic symptoms; and if you humor your stomach too much,
you will weaken its capacity of accommodating itself to the kind of
nutriment it receives. Having fixed your principles of regimen, adhere
to them as rigidly as you can without inconvenience to others; but
having done this, let your mind dwell as little as possible on the
subject, and do not make it a matter of frequent conversation.
Especially, do not make trouble to the friends who entertain you, when
away from home, by excessive particularity. You may find some wholesome
dish on the most luxurious table; and if the table is _lean_, you need
not fear.
As we are commanded, whether we eat or drink, or whatsoever we do, to do
all to the glory of God, it may not be amiss to inquire how we may
_glorify God in eating and drinking_. 1. We may eat for the purpose of
strengthening our bodies, to enable us to engage in the active service
of the Lord. 2. When we partake in moderation of the bounties of
Providence, it is right that our animal appetites should be feasted with
the delicious taste of the fruits of the earth. But we must see the
glory of God in it. Here the benevolence of his character shines forth,
in the wonderful provision which he has made for the gratification of
our earthly appetites. Hence we may argue the ineffable sweetness of the
bread of life--the food of the soul. This mortal body is but a tent
pitched in the wilderness, for the residence of the soul during its
pilgrimage. If, then, God has opened the treasures of the animal and
vegetable kingdoms to please the taste of this meaner part, how much
more abundant the provision for feasting the soul with pure spiritual
food; with eternally increasing knowledge of the divine character and
perfections! But we cannot so partake of those rich and hurtful dainties
invented by man. The delight thus experienced is the glory of man, not
of God. And the effect produced is the destruction of those delicate
organs of taste which he has provided, that we may discern the exquisite
sweetness of the natural fruits of the earth. By the same means, also,
we destroy our health, and unfit ourselves for his service. 3. But, I
suppose the apostle had in his mind chiefly the idea of _acknowledging
God_, when we partake of his bounty, and of _honoring him_ by doing
everything _in obedience to his commands_. Strict and intelligent regard
to these two points would generally direct us aright in the matter of
eating and drinking.
Do not, by any means, think this subject beneath your attention. The
greatest and best of men have made it a matter of practical study. Those
who have given us the brightest specimens of intellectual effort have
been remarkable for rigorous attention to their diet. Among them may be
mentioned Sir Isaac Newton, John Locke, and President Edwards.
_Temperance_ is one of the fruits of the spirit. It is therefore the
duty of every Christian, to know the bounds of moderation in all things,
and to practise accordingly.
7. _As much as possible avoid taking medicine._ The practice of
resorting to _remedies_ for every unpleasant feeling cannot be too
strongly reprobated. Medicine should be regarded as a choice of two
evils. It may throw off a violent attack of disease, and save life; but
it must inevitably, in a greater or less degree, impair the
constitution. Medicine is unfriendly to the human system. Its very
effect, which is to disturb the regular operation of the animal
functions, proves this. But, when violent disease is seated upon any
part, this may be necessary; and the injury received from the medicine
may not bear any comparison with the consequences which would follow, if
the disease were left to take its course. In such cases, the physician
should be called immediately, as delay may be fatal. But the great
secret lies in avoiding such attacks, by a scrupulous attention to the
laws of nature. Such attacks may generally be traced either to violent
colds, or the interruption of some of the regular functions of the body.
The most important of these may, with proper attention, be brought
almost entirely under the control of _habit_; and all of them may
generally be preserved in healthy action, by proper attention to diet
and exercise. But careless and negligent habits, in these respects, will
ruin the most hardy constitution, and bring on a train of disorders
equally detrimental to mind and body. But, in most cases of moderate,
protracted disease, a return to the regular system of living _according
to nature_ will gradually restore lost health. Or, in other words, a
strict examination will discover some violation of the principles of the
human constitution, as the cause of derangement; and by correcting this
error, nature will gradually recover its lost energies, and restore
soundness to the part affected.
Your affectionate Brother.