The Young Lady's Guide to the
Harmonious
Development of Christian Character
by Harvey Newcomb, 1843
BODILY HEALTH
A healthy and vigorous state of the body is important to
a high degree of usefulness. The services which God requires of us, as
laborers in his vineyard, are such as to call for vigor of body and strength
of mind. A feeble state of health, other things being equal, must be a
hindrance in the divine life. True, the Lord may make use of it as a
chastisement, and so overrule it for our spiritual growth. But, with an
equal degree of faithfulness, the healthy person has a great advantage over
the unhealthy and feeble, in the pious life. When the bodily powers are
prostrated, the mind suffers with them; and many of the supposed spiritual
maladies, which afflict the people of God, probably arise from bodily
infirmity. But especially do we need bodily health, in our endeavors to
benefit others. Works of usefulness are generally attended with laborious
effort, either of body or of mind, or both; and frequently they require the
sacrifice of personal ease, and those comforts of life which are necessary
to the invalid. It is true 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, and been much more useful.
I think no one can read the memoirs of Baxter, Brainerd, Martyn, and Payson,
without receiving the impression that, with the spirit which they possessed,
in strong and vigorous bodies, they might have done much more good than they
did, and perhaps arrived at a much higher degree of personal sanctification.
During much of their lives, they were borne down and depressed by feeble
health, and all but one of them died in the prime of life. But 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? Then God would have been so much the
more glorified in them; for Christ says, "Herein is my Father glorified,
that you bear much fruit."
Is it not our duty, then, to use all proper means for
maintaining a sound, healthful, and vigorous bodily constitution? True, life
and health, as well as every other blessing, come from God; but he does not
bestow them without the intervention of second causes. He has made our
physical nature subject to certain fixed laws; and when even his own
children violate these laws, he will work no miracle to preserve their
health or save their lives. We have no right to act on the supposition that
our lives are our own; and that the injury we bring upon our bodies, by
imprudence and neglect, concerns nobody but ourselves. Our bodies, as
well as our spirits, belong to God, by virtue of creation, preservation,
redemption, and personal 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
physical existence, and a diligent care to live according to those laws. In
short, I mean living according to nature. Disease is the
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 health, 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
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.
But, in advising you to read on health, 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 tranquility of
mind. Perhaps few people 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 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
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
physical 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, whose heavenly conversation may lead you to lose sight of
yourself in the fullness 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 lack of sleep—or
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. 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 people 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 allowing 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 dewdrops, 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.
IV. 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, or you will 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 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, in
these cases, we know not what other causes have contributed to a contrary
result. As a general fact, I think the remark will hold good; though it is
equally true that excessive labor and exposure, in the period of youth,
often destroy the health. I do not see how the delicate training to which I
have alluded 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
the 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 physical 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.
Every lady, whatever may be her situation in life, ought
to have a practical knowledge of household affairs; and no one will
be any the less respected by those whose opinion is worth caring for, on
account of employing her hands in any department of housekeeping. Nor will
any young lady be more highly esteemed for avoiding labors of this
kind, especially if the labors and cares of her mother should in
consequence be increased.
V. 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 be
absorbed again into the system. It also collects upon the surface, and
obstructs the regular discharge from the pores. Frequent bathing 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 by
brisk rubbing with a coarse towel, it will furnish an effectual safeguard
against taking cold. This, however, should be omitted when there is any
danger to be apprehended from the sudden application of cold, or serious
consequences may follow. Warm water, with soap, should occasionally be used
at night, in order to remove all impurities from the skin.
VI. Pay attention to the quality and quantity of FOOD
taken into the stomach. Nothing 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
supposed to be 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 people entirely ignorant of chemistry and the principles
which govern the human constitution. It is no wonder, then, that a large
proportion of our culinary preparations 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 effect of an excessive quantity of food is first felt
by an uneasiness and oppressive fullness of the stomach. These are succeeded
by a general distention or fullness of the blood-vessels, particularly about
the head, general lassitude, sluggishness and dullness 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 seriously affects the 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 arise 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 careful examination.
Take care to 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; and if more food is taken during
that time, it disturbs and impedes digestion, making 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, hot 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 contentious. The imagination has a great influence upon physical
feeling; and, if you are always watching the digestion of your food, you
will be sure to find dyspeptic symptoms; and, by humoring 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 whatever
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 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 mere bodily taste—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 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 Jonathan 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
practice accordingly. But it may be necessary to throw in a caution here
against excessive abstinence. There is a strong tendency, especially
in the ardor of youth, to carry everything to extremes. It is a dangerous
experiment to live so low as to enfeeble the physical powers. You may, from
such imprudence, suffer through life; or, if attacked with an acute disease
when the system is very much reduced, there is no room for depletion, and
recovery is extremely difficult.
VII. 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 unnatural and unfriendly to the human system. Its
very effect, which is to disturb the regular operation of the bodily
functions, proves this. But, when violent disease is seated upon any part,
this may be necessary; and the injury received from the medicine may be
minimal, in 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 prudence and care, and 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.
It is proper, however, to remark, in qualification of the
foregoing observations, that we are living in a world of death. Sin
has deranged the course of nature, and the very elements have turned against
us. The seeds of disease are often propagated by hereditary descent. The
stimulating causes of disease are floating on the breeze, and concealed in
the food and drink which we take to nourish our bodies. It is not always
possible, therefore, to trace the origin of a particular disease; nor is it
always our own fault when we are sick. But our wisdom is, as much as
possible, by the care we take of ourselves, not to excite the latent
diseases which lurk within us, and to avoid everything which we know tends
to their development. It is, therefore, important that we study our own
constitution. For this purpose, it may be of great benefit to consult a
skillful physician—even in apparent health.
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