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1866.] in which it is spoken of disparagingly is where Paul contrasts it with the brighter glory of what is to come,—"He shall change our vile bodies, that they may be fashioned like his glorious body." From this passage has come abundance of reviling of the physical system. Memoirs of good men are full of abuse of it, as the clog, the load, the burden, the chain. It is spoken of as pollution, as corruption,—in short, one would think that the Creator had imitated the cruelty of some Oriental despots who have been known to chain a festering corpse to a living body. Accordingly, the memoirs of these pious men are also mournful records of slow suicide, wrought by the persistent neglect of the most necessary and important laws of the bodily system; and the body, outraged and down-trodden, has turned traitor to the soul, and played the adversary with fearful power. Who can tell the countless temptations to evil which flow in from a neglected, disordered, deranged nervous system,—temptations to anger, to irritability, to selfishness, to every kind of sin of appetite and passion? No wonder that the poor soul longs for the hour of release from such a companion.

But that human body which God declares expressly was made to be the temple of the Holy Spirit, which he considers worthy to be perpetuated by a resurrection and an immortal existence, cannot be intended to be a clog and a hindrance to spiritual advancement. A perfect body, working in perfect tune and time, would open glimpses of happiness to the soul approaching the joys we hope for in heaven. It is only through the images of things which our bodily senses have taught us, that we can form any conception of that future bliss; and the more perfect these senses, the more perfect our conceptions must be.

The conclusion of the whole matter, and the practical application of this sermon, is:—First, that all men set themselves to form the idea of what perfect health is, and resolve to realize it for themselves and their children. Second, that with a view to this they study the religion of the body, in such simple and popular treatises as those of George Combe, Dr. Dio Lewis, and others, and with simple and honest hearts practise what they there learn. Third, that the training of the bodily system should form a regular part of our common-school education,—every common school being provided with a well-instructed teacher of gymnastics; and the growth and development of each pupil's body being as much noticed and marked as is now the growth of his mind. The same course should be continued and enlarged in colleges and female seminaries, which should have professors of hygiene appointed to give thorough instruction concerning the laws of health.

And when this is all done, we may hope that crooked spines, pimpled faces, sallow complexions, stooping shoulders, and all other signs indicating an undeveloped physical vitality, will, in the course of a few generations, disappear from the earth, and men will have bodies which will glorify God, their great Architect.

The soul of man has got as far as it can without the body. Religion herself stops and looks back, waiting for the body to overtake her. The soul's great enemy and hindrance can be made her best friend and most powerful help; and it is high time that this era were begun. We old sinners, who have lived carelessly, and almost spent our day of grace, may not gain much of its good; but the children,—shall there not be a more perfect day for them? Shall there not come a day when the little child, whom Christ set forth to his disciples as the type of the greatest in the kingdom of heaven, shall be the type no less of our physical than our spiritual advancement,—when men and women shall arise, keeping through long and happy lives the simple, unperverted appetites, the joyous freshness of spirit, the keen delight in mere existence, the dreamless sleep and happy waking of early childhood?