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PHYSICAL LAWS.

sonal consecration. We are, therefore, bound to use all lawful means for the preservation of life and health, that both may be prolonged for the glory of God and the benefit of our fellow-creatures. 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. Disease is the natural consequence of living contrary to nature; and probably a large proportion of the sickness which prevails might be directly traced to the violation of the great laws which govern our present mode of existence.

Within the compass of a single chapter I cannot be very particular on this subject. But I would recommend to you to read approved writers on physiology, and endeavor to understand the principles upon which this truly wonderful machine is kept in motion. You will find the subject interesting. You will see the evidence of a mighty intellect in the construction of the human body. 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 gen eral health of society depends far more upon the la

RULES FOR HEALTH.

175

dies 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.

But, in advising you to read on physiology, I would caution you against taking up medical writers, containing the description of diseases and their symptoms, and, comparing these descriptions with your own feelings, to ascertain whether you have the symptoms of the diseases of which you are reading. Such a course would almost certainly work on your imagination, and make you hypochondriac, if not actually induce the diseases themselves.

But, without further prologue, I will give a few simple rules for the preservation of health, which, though incomplete, will be of great benefit, if faithfully followed. From experience, study, and observation, you will, no doubt, be able to add to them many improvements.

I. Make attention to health a matter of conscience, as a religious duty. Pray for 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.

II. Maintain habitual cheerfulness and tranquillity of mind. Perhaps few persons are fully aware of the influence which this has upon the health of the body. The opinion has been advanced that the stomach is affected chiefly by the influence of the brain on the

176 CONNECTION OF MIND AND BODY.

nervous system. If this theory is correct, it adds very much to the importance of the suggestions under this head. If you are constitutionally inclined to melancholy, endeavor to avoid 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. It is sinful, because it destroys confidence in God, and leads to repining. Melancholy differs entirely from sorrow for sin, sympathy for distress, and concern for the perishing. 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 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 every thing 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 every thing 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

BE REGULAR IN YOUR HABITS. 177

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, whose heavenly conversation may lead you to lose sight of yourself in the fulness and glory of God. But avoid, at such times, the society of those who, like yourself, are subject to depression, unless they have made so much progress in subduing this infirmity as to be able not only to sympathize with you, but to give you encouragement. Sympathy alone will but increase the evil. Any violent emotion of the mind, or exercise of strong passions of any kind, is likewise exceedingly injurious to the health of the body.

III. 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 con

stitution 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. Rev. John Wesley states that he was, in the early part of his life, in the habit of sleeping late in the morning; but that he found himself wakeful and restless in the middle of the night, and nervous all day. He commenced rising earlier every morning, until he could sleep soundly all night, and found himself much improved in health. He went farther, and endeavored still more to diminish his sleep; but the effect was to render him weak and nervous. He continued, through a long life, to rise at four, with improved health and spirits. But young persons require more sleep than those in advanced life. 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