| Show RELATION OF FOOD TO MORALS the following Is a sermon upon Ws topic by the rev bev J P F clymer ej at new york wu if a man have a stubborn and rebellious rebellions sas mr ewh will not obey the voice of his aber or the voice of his mother and that whim they have chastened chasteney chast ened him will not unto onto them then shall his father mw 4 Us me mother lay hold on him and bring go unto auto the elders of his city and unto tie 0 saw sates of his bis place and they shall I 1 say unto the tee elders of his his city thu our son oon and rebellious he will not obey our ww wivel he is a glutton and a drunkard 9 m 1820 18 20 Aw A fact in this day of advanced science and revelation is out christians and moralists mora lists I 1 in in their work wark of reform have paid so little attention to the influence of the hmil on oa the soul jesus ch christ riot more a any other teacher or reformer V recognized the demoralizing and debasing influence of bad bodily conditions hence he almost healed maladies of the body before he entered his principles upon the soul it is true that his many miracles on the bodies of men were primarily intended to reval his divinity yet divinity in its manifestations always runs over the whole line of the natural before passing into the supernatural therefore christs miracles on the bodies of men had a sanitary side to them the man with the leprosy was in the poorest condition bodily to hear favorably any talk about moral sweetness hence christ healed his diseased body in connection with his moral teachings his example with the blind and hungry and deaf in this respect ought not to go for nothing with those of us who seek to save men in our day philanthropists and christians for the most part have overlooked the power of a debased body on the soul they forgot that paul likens a body that has sinful habitudes habit udes to a thing of death as compared with the soul that seeks to live the new life in jesus christ therefore good men have labored to create in themselves and those whom they seek to reform certain emotional conditions of the spirit by a tenacious adherence to creeds or the patient performance of a set round of religious duties and all this regardless gard less of bad physical conditions begotten by bad habits of eating wid and drinking while they have been struggling to bring their own souls and the souls of others into holy attitudes all the basilar forces of the body have run riot within and perhaps beyond the pale of human customs and human laws if you want to empty a boiler of steam it will nut not help you much by lifting the safety valve if you still keep water in the boiler and fire in the furnace prayer bible reading and psalm singing will not help a man much to get rid of his sins if he keeps up a set of bodily habits which fire the body and inflame the soul to continue its sinning that you may see the connection more clearly between the vice and victuals let me show you how food may damage our bodies and demoralize our souls I 1 am fully aware of the difficulties I 1 encounter in entering this thought on your minds because religion has been considered as having nothing to do with the body I 1 shall encounter the settled opinions of good men to this effect because our popular methods of eating have the sanction of custom and the defense of long established habits I 1 may not criticise criticism critic ise them without lobing the favor of those who are content with things as they are because I 1 shall call in question many indulgences of appetite hitherto considered sinless I 1 shall run the risk of being called a fanatic or fool because I 1 shall preach the new testament doctrine of self denial many will say this is a hard saying sayin who can bear it but with le the hope cope that I 1 may unfold to you a glorious realm of liberty from the bondage of bodily propensities I 1 cheerfully do my duty and leave the consequences for god to look after very few of us are aware of the great physical demoralization and spiritual wickedness brought on us and our children by bad habits babits of eating as to the kind of food the mode of its preparation and the 14 5 manner and times of taking it 11 we refuse to think of our indulgences 1 of appetite as the cause of our physical physical Shy ailments and premature A eath death and much less will we allow 11 ourselves to believe that these indulgences ai have anything to do with form forming ilag our morals or shaping our characters or determining our eternal destiny and yet I 1 aver without the fear A of successful refutation that three fourths of our bodily ailments or diseases and many of our immoral acts are the legitimate results of improper dietetic habits if these habits do not affect us directly they do so in indirectly by lowering the tone of the whole system physical and moral causing us to break down prematurely into some disease or deviltry under the pressure of legitimate toil or immoral provocation how is it possible to account for the death of one half the human family before five years of age unless we trace it to the violation of physical laws in someway some way connected with the ea eating ti J in n habits alike of parent and chi child I 1 dl many children enter the world with such a low state of inherited physical vitality and so little moral tone that they are unable to resist the attacks of bodily disease or throw it off when on them and much less able to throw off moral disease and rise above their immoral herita heritage gelf if spared to pass through childhood to years of maturity such children not only carry in their little bodies the physical weaknesses of their parents but also the specific immoral tendencies found in the conditions of their parentage and more than thail this should their endowment of vitality be sufficient clent to carry them over the death line for infanta they are subject to such unnatural relations to dress and diet that it becomes a natural impossibility for them to live in this way many children die prematurely not by the arbitrary edict of god but by the violation of law and if god should save their lives by special suspension of his laws more damage would be done to the moral harmony of the universe than to let them die I 1 know it is i common commod custom to ascribe all sickness and death to the direct and arbitrary abit action of divine providence that is if one overeats overheats ove or eats innutritious food or at improper times making himself sickly so that he becomes an easy prey to disease and dies suddenly or at the noontide of life all the good people say what a strange Provi providence dencell As if god had anything to do with such it a death and the deceased had bad little or nothing to do with it I 1 incline to the opinion that divine providence has little or nothing to do with such deaths only in so far as divine providence is in the laws of life violated the primary cause of all premature deaths is violated law god does not arbitrarily kill anybody most of those who elie die in infancy or in early life come to death by the violation of gods laws written in their bodies if these laws were obeyed in us and in our ancestry most of us ought to live r beyond three threescore score years an and d ten denand and drop from this life into the other in a rl ripe mellow old age just as ripe fru fruit alte I 1 drops drops from its bough in autumn time but you ask where is god in the many untimely deaths that occur I 1 answer lie he is present in hl his 8 greathearted great rea t hearted goodness to help the dying to an eternal victory over death I 1 if they will only let him he is present to bind up the hearts that are breaking with sorrow for the departed and to m make ake a sudden untimely and needless death a monument of warning to those still living thus making the wrath of man to praise him if therefore our children die in infancy because we have entailed on them feeble bodies by our violation of law god does not kill them but they die through violated lawand he in his goodness takes the little ones to his bosom the seat and source of all law let us not then chaice our sorrows to the wilful enactment of our heavenly father he 3 no pleasure in the death of him that dieth when he gives life to us he intends that we shall keep it as long as pos possible bible having given us life all the i forces of his boundless nature are engaged to maintain it in us until he is ready to harvest us as the farmer d does 8 the ripened grain the god of nature and the god of grace are not in antagonism the one god is in all and over all A kingdom divided against itself cannot if therefore we die this side of three score years and ten seventy years we die timely it is high time that good men were awake to this fact and ceased charging over to divine providence what legitimately belongs jesus christ came to W destroy him that hath the power of death that is the devil and when the philosophy of jesus is wrought up into human lives by obedience to physical laws the power of disease and death over our bodies will be very much broken the victory over death can be so far achieved b by v men in the body that they need not die until their minds and hearts havn received all the development in this world that infinite love ordains that is men monster of death may so baffle the by obedience to law as to keep him at bay until their souls have taken on such christly ripeness that they shall burst and break their bodies as the ripening chestnuts break their burrs under the frosts of autumn we have therefore no right to ascribe to supernatural agency any phenomena which can be explained on natural principles disobedience to law brings penal penalties ties there is nothing that men need to see more in their efforts at reform than the K connection between their sufferings bugs P 71 and their theft disobedience kowdis now disobedience to the laws of life brings the penalties sickness and premature death there is no field where our disobedience manifests itself more frequently and with so little thought of consequences as in our false and unnatural habits babits of eating and drinking which damage the he body and demoralize the soul the blood is the life this is the declaration alike of revelation and of science evolutionary processes may induce a variation in the form or number of the blood corpuscles corpus cles but they cannot set aside the law that the building and rebuilding of all the organs involved in bodily or mental acts comes from the blood alone the physical mental and moral natures are so intimately ti connected that that which affects one affects the others so that a mans mental and moral nature as well as his physical can very largely be determined by the quality of his blood now it is a physiological fact that our blood is made out of the food we eat that food which enters the mouth and is assimilated makes blood by the marvelous processes of diges digestion t ion and assimilation our food is transformed into blood and the blood passing through the veins and arteries repairs the waste tissues and forms new ones thus building u up P our bodies and sustaining life it follows then that our bodies are made of the food we it was the design of our creator that the prime object of eating should lie be the building up of tissue muscles muscle s bones and an d brains that this may be a pleasure to us he bar associated with eating the delights of appetite but most of us have so far perverted the divine order as to make the pleasures bresof of appetite the chief objector object of eating give us something good to eat is the great cry of humanity and the goodness or of food is gauged by the sensations of the palate and not by the law of nutrition most of us determine the goodness of our food by the amount of sensual delight it imparts to the palate no matter how much damage it may do beyond to structure of the stomach and viscera hence a vast amount of food enters the mouth that makes bad blood blood that in itself is corrupt and carries poisonous particles to every organ or an in the system putting us in sp splendid e edid condition to be easily provoked k d to some outburst of df anger passion or revenge my hearers there is a sure and vital connection between bad blood and bad morals blood always tells in morals as well as in muscles blood has power throughout the whole realm 0 of foer life 1 fe whether it be in a human body in society or in the body of a horse on the racecourse race course you ask what kind of food makes bad blood I 1 answer very much of the flesh of animals that forms the staple diet of most of us sty fed pigs and stall fed oxen are fattened under the most unlawful and unhealthful conditions possible shut up in the dark cut off from exercise the fat deposited on their bodies is made up of the waste matter that the life forces of the animal have been unable u to expel e this waste fatty matter surcharged with exiel led excretions ex ere dolls is liable to induce du disease in all who consume it it has established tuberculosis in captive lions and in cats and dogs and in other and it w we folly to assume that mankind fee ing upon such poisonous foe should wholly ese escape ape even elen in ti living animal this effete poisonous waste breeds v vermena e rm such ruch as have been found in I 1 boric which can cannot i I 1 ot be d destroyed es troyed b by Y 0 ordet rd ary cooking or by t the h e process of and hence live and genera ate in the human body gen brodu producible disease and death I 1 a am m n not ot no n lowi making a plea for the absolute addiss of animal food but against the scrip quality of very much of it and against the inordinate use of thal which may be good in quality A ag certain amount of animal food H useful for our nourishment specially ally in winter time because ea dh of its heat producing qualities Q btty meat every day and at meal every ni is in no way necessary for the an pro SI sustenance of per the human system the use of large quantities rf animal food however free from dl ease germs as a staple article at ofa diet makes the blood gross and corrupt filling the body wt scrofulous elements senin sen sending in 9 PO poison IBM to every pait of the system causino causi nl it to break out in running so aorta salt rheum tetter and the like WOK an throwing every organ 0 of f the into frictional relations to evea other organ it 11 is a matter of everyday surprise to me that any adv humma being will consent to eat tai the e flesh of pigs consider their Unclean neoL their selfish greedy babi habits ts th the beat ati amount of corruption that en into their bodies their want of exer else cise their impure breathing thew lack of glands or 2 ories through which e effete tissues and morbid accumulations m may be expelled and think when mien yo pork of the train of horrid elements elemental you which enter into your body and your body thus debased by a tol order of animal flesh must be to make you take on the d adte position and tendencies of the h hia gods bill of fare in the elev eleventh chapter of leviticus excluded the tables of the jews the bog bogrod mai all water animals ahk except exempt those th had fins and scales this bill of was given to the jews not only fat the preservation of their health bu as gods great was mow moral re form he had bad an eye single to th ahk moral condition in it this matter of their eating does any one d douba that the unhealthy ugly and vt ous elements that make up the fleak of most of the animals we eat en enter our blood and in that way the disposition or carriage of the soul I 1 lam am confident if there VW less demand for animal food tha quality would be very much better animals would not be subject taa to false and unhealthy genera generation Uon a ajl false and hasty basty methods of growth v they would come com e up more in keep 1 ing dg with the laws of their nature datov gp and come to us with more healthy and better |
