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.
LETTER XI.
Mental Cultivation. Reading.
My dear Sister,
Our minds are given us as talents to improve in the service of God. If we neglect the proper cultivation of them, we shall come under the condemnation of the servant who hid his talent in the earth. But there is a very great difference between mental cultivation and the mere reception of knowledge. So you will perceive that when I speak of the improvement of the mind, I do not mean reading only; but that discipline which calls into exercise the intellectual faculties, and enables us to employ them in the investigation of the truth. This discipline is a necessary preparation for profitable reading. It is a great mistake to suppose that mind is entirely original; or that only a few possess intellectual faculties capable of searching into the deep recesses of knowledge. It is true some possess talents of a superior order; but none, except idiots, are incapable of improvement; and many of the greatest minds have been formed upon a foundation which appeared to consist of little else than dullness and stupidity. The most crooked and unpromising twig may, by proper care and culture, become a great and beautiful tree. The object of all education is to prepare us for usefulness, either to ourselves or to others. We are not to disregard ourselves. The glory of God is as much concerned in our own spiritual growth, as in that of any other individual. But we are to love others as ourselves, and seek their good as our own. Although our heads may be filled with knowledge, yet if we have not the capacity of employing it for practical purposes, it will be of little benefit, either to ourselves or others. Many persons excuse themselves for neglecting to improve their minds, upon the ground that they are incapable of doing anything great or brilliant. But this arises from a foolish pride. If we have but a single talent, we are equally under obligation to improve it in the service of our Master as if we had ten. And it was upon this principle that the servant was condemned to whom but one was given.