Letters on the Human Body/Letter 12
LETTER XII.
On Bodily Health, Bodily Sickness, and Bodily Death; together with the Correspondence of each to similar States of the Mind.
- My Dear Sir,
My Dear Sir, It is now high time that I should think of releasing you from the trouble I have lately given you in calling your attention to the several parts and operations of your own body; and therefore, though a thousand other wonders relative to that subject remain still for consideration, yet I feel contented to leave them to your own investigation and decision, after previously presenting you with a few remarks on the phenomena of bodily health, sickness, and death.
But how is it possible, in the compass of a letter, to discuss points of such magnitude, when each of them, singly, would require more than a volume to do it justice! I must be satisfied then with giving a few hints on each, and leave the rest to be supplied by your own reading and reflection.
And first, in regard to bodily health, I wish to observe, that the expression suggests a complex idea, viz. that of a living, active, and healing principle, combined with a dead, passive, and material subject,—inasmuch as every day’s experience testifies, that the body doth not inherently, or of itself, possess health. The above healing principle therefore, in respect to the body, may be considered as life in respect to the soul, since, as the soul is a spiritual form and substance, created to receive life from GOD, in like manner the body is a form and substance created to receive a principle of health from the same DIVINE SOURCE. As the soul, again, is perfectly distinct from the life which it receives, in like manner the body is perfectly distinct from the healing principle which it receives.
It is then another wonder, in addition to those which have been noticed in my former letters, that there exists in the bodies, both of men and other animals, a healing principle, which is ever at hand, and ready to exert its blessed influence, by repairing injuries and expelling diseases. Of this fact you may have, at any moment, an experimental proof. For only cut your finger, and then bind up the wound, so as to secure it from the disturbance which outward objects might occasion, and how suddenly do the dissevered parts meet together, and recover their former harmony and complete union! But how, I would ask, can you account for this prodigy on any mere natural principle, separate from a principle distinct from and above nature? For bodily flesh, it is evident, is of itself dead, and consequently, as utterly incapable of healing its wounds as of restoring itself to life, when separated from its living soul. You are compelled, then, to resort to a higher principle than that of mere flesh, if you wish to explain satisfactorily even the healing of your finger. Yet what is thus true of your finger, is true likewise of every other part of your body, in which, it is manifest, a healing power is ever at hand, to restore to its wonted health and integrity what has suffered injury, or been the subject of disorder and decay.
And here allow me to remark, that both the existence and operation of the above healing principle in the body are recognised by some of the highest medical authorities, whilst, at the same time, they assert its perfect distinction from the body; and, as a proof of this assertion, contend, that the cure of bodily diseases depends very much on the state of the patient’s mind,—particularly in regard to his affections, whether they be violent and restless, or, on the contrary, submitted and resigned. And what a demonstration is this, that the healing principle, of which I am speaking, is in connection with the mind of man, as well as with his body; and that, consequently, it is a spiritual principle, and of course hath its origin in a power superior to man, which power can be no other than that of the GREAT and HOLY GOD, Who, in testification of His possessing this power, has been pleased to declare to His chosen people, “I will put none of these diseases upon thee, which I have brought on the Egypttans: for I am JEHOVAH that healeth thee,” [Exod. xv. 26.]; and again, “Bless the LORD (JEHOVAH), O my soul; Who forgiveth all thine iniquities; Who HEALETH all thy diseases,” [Psalm ciii. 2, 3.]; and again, “Heal me, O LORD (JEHOVAH), and I shall be healed,” [Jer. xvii. 14.]
Behold here then, my good Friend, the true source, and at the same time the surest preservative of bodily health! Its true source is the GREAT GOD and SAVIOUR, Whose high and holy name is JESUS CHRIST; and its surest preservative is to remove those obstructions which have a tendency to close the communication between this HEAVENLY PHYSICIAN and the soul and body of man. Do you ask what those obstructions are, and how they are to be removed? I do not scruple to answer,—they are all those selfish, worldly, and sensual affections and lusts which tempt man to look downwards towards himself, the world, and the flesh, rather than to look upwards to his CREATOR, PRESERVER, and SAVIOUR; and they can never be removed but by seeing, confessing, and deploring the sin and filthiness of such a degraded state, and thus, in the spirit of evangelical faith and repentance, labouring to attain elevation to, and conjunction with, the DIVINE SOURCE of life, with all its healing powers. In making this assertion, however, I do not mean to insinuate, that the graces of faith and repentance are capable of expelling all bodily diseases, from persons of all descriptions, since there is every reason to conclude, that some distempers are of an hereditary nature, which cannot be wrought upon by any mental exertions of the unhappy sufferer, having been entailed upon him by obstructions communicated from a long line of his progenitors. Neither would I wish to insinuate further, that human medical skill is of no avail, and consequently is unnecessary to be consulted in the affair of bodily health, inasmuch as some obstructions to health are of the body as well as of the mind, and it is possible that the bodily obstructions may require for their removal the aid of bodily medicine. All then that I mean to insist upon, on this occasion, is, that the most general obstructions to bodily health are to be found in the mind, or spirit, of man, and that if the virtues of faith and repentance cannot entirely remove them, they may still remove them partially, so as to render bodily disease slighter and more tolerable than it would otherwise be. I would also insist further, and this without hesitation, that as bodily disease, according to the testimony of revealed wisdom, originates in sin, or in mental disorder, so there is the surest ground for concluding, that could mankind universally be persuaded to try the efficacy of gospel faith and repentance, and thus return to the order of GOD in their hearts and lives, in such case the quantity and violence of bodily disease would by degrees be diminished, and the blessings of bodily health would be restored in all fulness, as on the first day of man’s creation.
It is manifest then from the above remarks on bodily health, that the mind, or spirit, of man has its health as well as the body, and that mental or spiritual health consists in the mind, or spirit, being in a proper state of mediation between the DIVINE PHYSICIAN and the human body; so that the principle of health may circulate freely from that PHYSICIAN to the mind, or spirit, and from the mind, or spirit, to the body. The precepts of revealed wisdom are, accordingly, so many prescriptions for the recovery of spiritual and natural health, being all of them calculated, in the first place, to open a communication of holy love and wisdom between the soul of man and his MAKER; and in the second place, to effect the descent of that love and wisdom into the human body, by rendering the body active, diligent, and obedient in the discharge of all the external duties of its station in society. Thus it is evidently the will and intention of the FATHER OF MERCIES to impart the blessing of health, both mental and bodily, to all his children, since all the prohibitions contained in His MOST HOLY WORD have their ground solely in their efficacy to remove those obstructions, both in the minds and bodies of mankind, which have a tendency to prevent the free and beneficent circulation of His ALL-HEALING MERCY and LOVINGKINDNESS.
From the above hints, now, on the nature and origin of bodily health, your own good sense will enable you to discover both the nature and origin of its opposite, viz. bodily sickness; and therefore I shall only beg leave to detain you a moment longer on the two interesting subjects, whilst I remark, that both in bodily health and bodily sickness are contained volumes of instruction, which demand the most serious scrutiny and attention of every intelligent being. For what enlightened eye cannot discern, that both bodily health and bodily sickness are effects in the ultimates of nature; which effects, like all other natural effects, have their causes, and that these causes are in a world above nature,—thus either in the heavenly world, from whence all blessings descend, or in the infernal world, which is the prolific source of all disorder and misery? What enlightened eye therefore cannot discern, yet further, that bodily health was designed by the ALMIGHTY to call man to the investigation and consideration of its primary and supreme cause, and thus to the humble and grateful acknowledgment of the astonishing favours continually dispensed to him from above, by the operation of that cause? On the other hand, what intelligent eye cannot also perceive, that bodily sickness is an equally instructive monitor, by reminding man of its infernal cause, and by thus placing him on his guard against those disorderly affections of the mind and appetites of the body which have a tendency to connect him with that cause, and by such connection “to destroy (as the GREAT SAVIOUR expresseth it) both soul and body in hell?” [Matt. x. 28.]
Do we complain then of our bodily sicknesses, pains, and infirmities?—We complain unjustly and without reason, because we forget that they speak a language, which language is, of all others, the most intelligible, the most forcible, the most instructive, and the most consolatory. We forget, too, the blessed purport of this language, and that it is neither more nor less than the expression of the sentiment which once fell from the lips of an Infinite mercy, inviting to its bosom all the children of affliction, in those ever memorable words, “Come unto ME, all ye that labour and are heavy laden, and I will give you rest,” [Matt. xi. 28.]. To complain then of bodily sickness, &c., is to complain that we have received this invitation from the DIVINE FATHER of our being to come unto him. It is to complain, also, that our sorrows and sufferings are all of them noted by the INFINITE and ETERNAL, Who hath been pleased to permit them as the instrumental means of calling us to HIMSELF, to receive from Him that fulness of blessing and consolation which none but HIMSELF can give. It is to complain therefore, that this MERCIFUL and HEVENLY PARENT no longer suffers us to destroy ourselves eternally by our sins and our follies, but tries every possible method of elevating us out of darkness into light, and out of our natural filthiness and sicknesses, both of mind and body, to the purities, health, and joys of His eternal presence and kingdom.
But it is time that I call your attention to the third point intended to be discussed in this letter, viz. bodily death. Yet what can I say on this subject, which you do not already know? For have you not often read, and as often been told, that bodily death consists in the separation of the soul from its body, and that when this separation takes place, the soul still continues to live in another world, but the body returns to its original dust, and is consigned to its mournful grave? Have you not often read too, and as often been told, that on this occasion all a man’s mere earthly interests, whether of science, of pleasure, of honour, or of property, are instantly annihilated; and that thus the cup of mere worldly felicity is suddenly dashed from his lips for ever? Have you not, lastly, often read, and as often been told, that bodily death is one of the most tremendous evils which man has to fear, and consequently to be dreaded as the scourge of all scourges, and the plague of all plagues, in the long catalogue of human miseries?
I take it for granted, you see, that the reports which you have received of bodily death are of the above description, and hence perhaps I am authorised in concluding, that you have formed your ideas of death accordingly, and therefore represent him to your affrighted imagination as that king of terrors and disgusting monster which he is so generally described to be. If I am not correct in this conclusion, I most sincerely beg your pardon, but if I am correct, may I then be permitted to suggest the following remarks, and to intreat you to take them into your most serious consideration?
I would observe then, first of all, that the term death has a twofold meaning, or reference, being applied in the volume of revelation to the soul of man, to express its separation from GOD, as it is generally applied in human writing and discourse to the body, to express its separation from the sou. Thus the GREAT SAVIOUR adopts this extraordinary language, “I am the resurrection and the life; he that believeth in ME, though he were dead, yet shall he live; and whosoever liveth and believeth in ME, shall never die,” [John xi. 25, 26.]; and in another place, “Your fathers did eat manna in the wilderness, and are dead. This is the bread which cometh down from heaven, that a man may eat thereof, and not die,” [John vi. 49, 50.]: from which words it is evident, that the assertions, shall never die, and shall not die, have reference to the soul of man and not to the body, since all believers die, as to the body, alike with unbelievers. To the same purpose, or in agreement with the same idea of death, the Apostle testifies, “She that liveth in pleasure is dead whilst she liveth,” [1 Tim. v. 6.]; and again, “You hath he quickened, who were dead in trespasses and sins,” [Ephes. ii. 1.]; where to be dead whilst she liveth, and to be dead in trespasses and sins, are expressions which can have no meaning, unless as applied to the soul, when in a state of separation, as to its best affections and thoughts, from its GREAT CREATOR and REDEEMER.
Will you pardon me now, my dear Sir, if I venture to assign the above idea of a dead soul, as the true cause and ground of all that alarm and painful apprehension excited in the minds of the bulk of mankind respecting bodily death? For how is it possible that a dead soul should think of bodily death otherwise than as an evil, and of an evil too of the most enormous size and forbidding aspect! We all feel a natural dread of a thief and a robber, and especially of an assassin in the dark. Yet what is bodily death, in the eyes of a dead soul, but such a thief, robber, and assassin,—since it is the proper characteristic of a dead soul, that it makes no provision for a life after death; and consequently, the death of the body cannot fail to be regarded by it as the plunderer of its property, and the murderer of its life and joys?
But turn now your eyes from this dead soul to a living soul, and mark with due attention how the above judgment of the dead soul, respecting bodily death, is completely reversed by this living soul. First, however, let me call to your recollection, that by a living soul I understand the soul of every Christian, who truly believes the gospel, and sincerely forms his life according to its Divine precepts. The soul of such a Christian is therefore called a living soul, because he regards his life as a stream from a living fountain, the GREAT and HOLY GOD, and makes his provisions accordingly, by laying up treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through and steal. Would you know what these treasures are? They are the love, the wisdom, the favour, the blessing, the protection of the GOD Whom he daily worships, and to Whom he daily looks, as the DIVINE GIVER of all good, and the powerful preserver from all evil. Pie is moreover convinced, to his inexpressible joy, that this GREAT and HOLY GOD has His eternal kingdom, prepared for all those who love Him and keep his commandments; and that, after bodily death, all true Christians live for ever happy in this kingdom, according to His gracious promise, “Where I am, there shall also My servant be,” [John xii. 26; xiv. 3.]. In this kingdom, therefore, the heart of this true Christian lives, as in its proper habitation, even during his continuance here below in a body of flesh; agreeable to the Divine declaration, “Where your treasure is there will your heart be also,” [Matt. vi. 21.]
And what now, let me ask, is the judgment which you conceive such a Christian will form respecting bodily death? Is it possible that he should regard it as an evil, or as an enemy? Rather will he not view it as a good, and as a friend? Will not the thief, the robber, and the assassin be thus converted into a kind benefactor? For with such a Christian, what is his separation from a mortal and material body, but like the putting off a filthy and tattered garment that he may put on a robe of glory and immortality? What also is his separation from this lower world of sin, and sorrow, and shadow, but his introduction to the higher world of righteousness, and peace, and substance? What, again, is the adieu which he bids to the society of friends, to the gratifications of sense, to worldly fame, property and dignity, but the welcome sounded in his ears by his angelic associates, attended with the delightful assurance, that his true friends are still with him, and that gratifications, fame, property and dignity, by death only change their names, from earthly to heavenly, from natural to spiritual, from temporal to eternal? Such then is the bright aspect of bodily death presented to the view of the living soul of every Christian.
And now, my dear Sir, I have only to beg leave to observe further on this very interesting subject, that both you, and I, and every other human being, are compelled, by the most absolute necessity, to make our choice, whether we will look at bodily death with the eyes of a living soul, or with those of a dead soul, and that our judgment will be determined accordingly. In ease, therefore, the dead soul influences our vision, we shall see nothing but a distorted object, which will affright and disturb us, and which, in spite of all our endeavours to the contrary, will be perpetually forcing itself on our optics and embittering all our joys; whereas, if our vision be formed by the living soul, all distortion will be done away, and we shall see nothing in bodily death but a glorious immortality putting to flight all the demons of fear, of disturbance, and of every other spiritual enemy.
What then remains, but that with uplifted eyes, and hearts, and hands, we supplicate the DIVINE MERCY of the MOST HIGH to bless us with living souls, by elevating our love to His love, our wisdom to His wisdom, our operations to His operation; that so we may view all objects according to their proper features and colouring, and thus be preserved from the misrepresentations of folly and of death? What remains, I say, but that in contemplating our own bodies, whether in health, in sickness, in death, or in any other circumstance and situation, as hinted at in my former letters, we regard them as the significant manifestations of their parent mind, intended by the MOST HIGH to lead us to the knowledge of their parent, and thus to the knowledge and love of Himself? But since all this is impossible to be effected, only so far as we acquire the habit of looking upwards from the body to the mind, and from the mind to its MAKER; and thus of opening and keeping open a communication between the ultimates of dead matter and the first principles of LIVING SPIRIT; in agreement with the true purpose and full operation of the Divine EPHPHATHA [Mark vii. 34.], may it be our daily and most earnest prayer, that every obstacle may, sooner or later, be removed which has a tendency to obstruct the interesting passage which leads form corporeal sensations to mental affections, and from mental affections to their DIVINE SOURCE, PRESERVER, and PURIFIER!
In the spirit of this prayer, I beg leave to subscribe myself,
Dear Sir,
Ever truly yours, &c.,
W. Rose, Printer, &c., Warwick and Leamington.