Your neighbor, John Stedman, is set fast with aches and pains, and is very ill. You have just been to see him, you say, and you can not think why it is that people are every now and then attacked in this way with sickness. You have been told that God sends disease; but for your own part you can not understand why it is that some of your neighbors, who, like John Stedman, seem to be the most honest and deserving, get the largest share of it. I think, my industrious friend, I can perhaps help you to the explanation of the riddle. At any rate, there are many things touching upon this very subject, which as an old acquaintance, and one who has learned through long intimacy to take great interest in all that concerns you, I have for some time desired to say. I shall now seize this opportunity to make a beginning, and shall seat myself comfortably that I may chat with you more at my ease. Pray do not trouble yourself to move anything. This empty chair near the door will do excellently well for me. I know you will listen to me with attention and patience, first for old friendship’s sake, and then because you will very soon feel that what I do say is intended frankly and solely for your good.

You have a fine, smart-looking clock, I see, ticking away there opposite. But the old fellow can hardly be so correct as he seems; his hands point to eight, although the day wants but a couple of hours of noon. I fear there must be something wrong about him, notwithstanding his looking so vastly well in the face.

You say you can not make the clock keep time. You wind it up carefully every Saturday, and set it correctly, and yet before the next Saturday comes round, it has either lagged hours behind, or it has galloped on hours too fast. It goes as if it were moved by the uncertain wind, instead of being driven by regular machinery, and it was a shame for the man to sell you such a bad-going thing. If the clock never did behave itself any better, you are right in this: but perhaps you are too hasty in finding fault with the maker; he may not altogether deserve the blame. Let us just open the door of the case, and peep at the inner workmanship, and see whether we can not discover some cause for the irregular performance.

What is this? As soon as I open this little door I stumble upon something that looks rather suspicious; it is a quantity of light flue, and hair, and dust, mingled together. The clockmaker never put that into the case. Then, observe how every wheel and pinion is soiled with dirt, and every crevice and corner is choked up with filth. It really would be a very wonderful thing if the wheels did move regularly. The secret of the bad working of your clock is, simply, that you have not known how to take care of it, and use it fairly. I dare say it went very well when it was turned out of its maker’s hands, but he never meant it to be in the state in which it now is. You must send it back to him, and get him to clean the works and oil the wheels, and then you must try whether you can not prevent it from getting into such sad disorder again.

Now, your neighbor yonder with his aches and pains and his sickness, are you sure that he is not in very much the same predicament as this clock? If we could look into the works of his body, are you confident that we should not find them choked up and uncared for, instead of being in the condition in which they were intended to be? His aches and pains, are they not the grating and complaining of deranged and clogged machinery? I am quite aware that sick people generally are not sensible of having allowed anything to come near to their bodies which they ought to have kept away. But neither did you know that dirt was getting to the works of your clock, although we discovered it there in such plenty. The dust and dirt which collected there, first flew about in the air, scattered so thinly and lightly that you could not see them. So, too, other things which you can not see may have been floating in great abundance around you, some of them being to the living frame what dirt and dust are to clockwork. That there are such invisible things floating around living creatures, and that some of these clog and derange the working of their frames, I think I shall have no difficulty in showing you. I hope I shall also be able to point out to you, that many of them may be discovered, although they can not be seen, and may be driven away or avoided.

That wonderful object which you call your body, is actually a machine like the clock, contrived and put together for a certain service. It has for its works, muscles and bones, and blood vessels and nerves. These works have been most beautifully fitted and adjusted: indeed, they are the workmanship of a skill which can not fail. The maker of your body is the great and unerring Power, who has also made all the rest of creation. It is God.

God made your body with supple joints and free limbs; with strong muscles and ready nerves. The machine was perfect when it came from his hands. It was then capable of going better than the best clock that was ever constructed by human ingenuity. It was able even to cleanse, and oil, and repair itself, and it was prepared to continue its orderly movements, without suffering the slightest derangement, for sixty or seventy long years. But when God placed this perfected piece of delicate workmanship at your disposal, he, like the clockmaker with his clock, required that you should at least take care of it, and use it fairly. If, however, you do not do this, then as with the clock, so will it be with your body. If you keep it amid dust and dirt, no other result can come but the clogging of its works, and the derangement of their movements. Out of that dusty old clock-case it is my purpose to draw this very surprising and important lesson in your behoof. Whenever men get out of happiness and ease into wretchedness and disease, it is almost sure to be their own fault, and the consequence of their own doings. Either they perversely and wilfully do something which they know very well they ought not to do, or they do something which they ought not to do, in ignorance.

Comfort and ease are to body and mind, what steady and even movements are to clock-work—signs that the machinery is in perfect order. Discomfort and dis-ease (absence of ease) are to body and mind what fitful and irregular movements are to clock-work;—signs that the machinery is clogged and in disorder. You are always inclined to rebel against discomfort and pain. Never give way to this inclination. Discomfort and pain are friendly monitors, that come to you to perform a kind service. They come to warn you that there is something wrong in and around your own body, which requires to be set right.

You will observe that I have said men nearly always have themselves to blame when they get out of health and into disease. I have said nearly always, because it occasionally does happen that the suffering is not immediately caused by the sufferer’s own wrong doing. This, for instance, is the case when a child has a constitutional disease, which has been communicated to it by a parent. It is, however, even in these instances none the less true, that human blindness or wilfulness leads to the mischief, and this is really the practical point that I am desirous you should see. These are the cases in which, in accordance with God’s law, “the sins of the fathers are visited upon the children.” The parents have done wrong, and the offspring have to pay the penalty. The line of obvious duty, however, is in no way altered here. If a man suffers because his parents did what was wrong, this really is an additional reason why he ought never to do that which may cause his own children to suffer, in like manner, with himself.

There is this further proof, that even in these cases it really is man’s wrong doing which leads to human suffering. When the children of parents who have done what was wrong, go on doing only what is right through several generations, their offspring at last cease to suffer, and become altogether healthy and sound. The burden of the fathers’ sins is then, at length, mercifully taken off from their shoulders.

Having listened patiently to this little sermon, you would now like me to come to the point, and show you some of the dust and dirt which are scattered around the living body, and which at times get into the machinery to the damage of its working. First of all, in my endeavor to do this, I should like to make you quite comprehend the possibility of there being very weighty matters pressing close round you, which you nevertheless are entirely unable to see, even in bright daylight. Just come out with me, here, upon the road. How pleasant and fresh the day is! Do you not feel the gentle breeze fanning your cheek as you turn up the lane? Yet you can not see the breeze! What is it, then? Certainly it is something, for it touches and even presses against your skin. But it is something, too, which has weight and power of its own. Observe how it shakes the leaves of the trees as it sweeps past them. It is, as you know, the same unseen breeze which also drives round those great mill-sails yonder with such violence, and which grinds as much corn in that mill, as could be ground by the efforts of a dozen horses, kept up to their work by the whip. We have not had to move far, then, before we have come upon something which we cannot see;—before we have proved to ourselves that we must not altogether depend upon our eye-sight for information, even concerning the existence of surrounding things.

But what is this? The breeze is not so fresh here as it was just now at the end of the lane. There is some very disagreeable smell now floating upon it. Here again we can see nothing, any more than we could when we had only the fresh breeze blowing around us. But there must be some cause for the unpleasant odor. The smell gets stronger and stronger as we approach this bank. We climb over the bank, and we find on the other side, in the corner of a field, a manure-heap, from which the smell is evidently poured out. Now that smell is really a vapor, bred of decay in the manure, and then steaming up from it into the air. If our eyes were as sharp as our noses, we should be able to see a host of little bodies rushing up from the manure, and scattering themselves through the air. It is because some of those little bodies strike upon the lining of our noses, as they are drawn in by our breathing, that we smell the unpleasant odor. The nose feels the touch of those bodies as a smell.

Wherever substances which have been alive, are dead and undergoing decay, vapors of this kind are bred and steamed forth. This is the way in which dead things are got rid of; they turn to vapor and crumble to dust. If we could see all the vapors that are being bred of decay, we should be sensible of a thick mist covering the entire face of the land and sea, and rising up from it continually. Some of these vapors have strong smells, like those which issue from the manure-heap; but some of them can not even be smelt, any more than they can be seen.

But these invisible vapors, bred of decay, were not intended to be breathed by living creatures; and indeed, can not be breathed by them without mischief. We are able to stand near the manure-heap for some time without taking any particular harm, because the vapors are scattered as fast as they are formed, and are mingled in small quantities with large quantities of pure air. We thus breathe air tainted with these vapors, rather than the vapors themselves. But suppose all the air were taken away, and you were left standing with nothing around you but these vapors, what do you think would happen to you? You would be dead in less than three minutes, killed by their poisonous power. The vapors which are bred in decaying substances are poison vapors.

You would like to know why it is, as these poison vapors are poured out in such quantities from all decaying substances, that you do not see people dying all around from breathing them. Did I not tell you, in the case of the poison vapors of the manure-heap, that you could breathe them because they were freely scattered into the fresh air? Now just come a few yards this way. You observe the smell of the manure grows less and less. Here you can not any longer perceive it, although the wind is actually blowing over the manure-heap toward us. The fact is, these poison vapors can not bear the presence of pure air. Pure air is the natural antidote or remedy for their poison. The instant it mingles with them it begins to destroy their hurtfulness, and in a few moments it has so thoroughly accomplished this good work that no single trace of mischievous power remains.

Has it ever occurred to you to ask yourself why the pleasant wind blows over hills and fields, and through lanes and streets? You know very well that the wind always is blowing, more or less. Go out when you will, you find it, if you turn the right way. It is the most uncommon thing in the world for the air to be altogether still. The fresh wind blows so constantly over hill and plain, because God sends it to sweep away and destroy the poison vapors that steam out from decaying substances. The breeze is God’s invisible antidote to the invisible poison. The pleasant wind blows in order that the air may be kept fresh and pure.

In the open air the fresh wind very soon scatters and destroys all poison vapors. But civilized men do not dwell always in the open air. The wind sometimes makes them feel cold, so they build themselves houses to shut out the wind. To-night, before you go to bed in your small sleeping room, you will close the windows and the door; and you will think, when you have done so, that you have shut out everything which could harm you, with the cold. But what will you say to me if I show you that after you have closed the windows and the door, poison vapors are bred in great quantities in the room where you are lying? and that so long as you remain in it, they keep gathering more and more strength, and becoming more and more dangerous. Just come back with me to the cottage, and let us look at the room in which you were sleeping last night. The beds, you believe, are not yet made. Never mind that. I often go into rooms under such circumstances, and perhaps upon this occasion it may be even better for the purpose I have in view, if I find the chamber in disorder. At any rate let us go upstairs and take our chance.

Sure enough you have been at great pains here to keep the cold from getting in. There is only one casement in this low small room, and that casement has not been unbarred since yesterday. I do not need to be told this. I make the discovery myself; for you have also kept something from getting out, which had better have been away. I feel at once this is not the same kind of air which we were breathing just now in the open garden. Indeed, I can not remain in the room without opening the window. There; I throw open the casement, and in a few minutes the air will be as fresh here as it is outside of the house.

Now what do you think it was that made the air of this room so unpleasant? It was the poison-vapor with which it was laden, and which had steamed out of your body mixed with your breath during the night. Poison-vapors are bred in the bodies and in the blood of all living animals, just as they are in manure-heaps. All the working organs of your frame being exhausted by use, undergo decay and are turned into vapor, and that vapor, being bred of decay, is poison-vapor, which must be got rid of out of the body as quickly as it is formed. Living bodies are worn away into vapor by working just as mill-stones are worn away into dust by grinding. You would see them waste under work, if it were not that they are repaired by food. You wonder, then, that as this vapor is poisonous, living creatures do not destroy themselves by the poison they form in their blood? Occasionally human creatures do so destroy themselves, as I shall presently show you. But the merciful Designer of the animal frame has furnished a means by which, in a general way, the poison is removed as fast as it is formed. Can you not guess what this means is?

God employs the same plan for driving away poison vapors from the inside of living animal bodies, that he uses for the purification of the air in the open country. He causes a current of air to circulate through them. Notice how, while we are talking together, our chests heave up and down. You know this is what we term breathing. Now, when we breathe, we first make the insides of our chests larger by drawing their walls and floors further asunder. Then we make them smaller by drawing their walls and floors once more nearer together. When the chest is made larger, fresh air rushes in through the mouth and wind-pipe, and through the twig-like branches of this pipe, until it fills a quantity of little round chambers which form the ends of those branches. The wind-pipe branches out into several millions of fine twig-like tubes, and then each tube ends in a blind extremity, or chamber exactly like this.

The air-chamber in the body is covered by a sort of net-work, stretched tightly over it. That net-work is formed of blood-vessels, through which the blood is constantly streaming, driven on by the action of the heart. This blood sucks air from the air-chambers into itself, and carries that air onward to all parts of the living frame. But the blood-streams in the net-work of vessels also steam out into the air-chambers poison-vapors, which are then driven out through the windpipe and the mouth. Thus the breath which goes into the mouth is fresh air; but the breath which comes out of the mouth is foul air. Air is spoiled, and, as it were, converted to poison, by being breathed; but the body is purified by the breathing, because it is its poison-vapors that are carried away, mingled with the spoiled air.

This, then, is why men breathe. Breathing is the blowing of a fresh wind through the living body for the cleansing away of its impurities. The purifying part of the air which is breathed actually circulates with the blood through all parts of the frame.

Exercise quickens and exalts the cleansing powers of the breathing—and this is why it is of such great importance to the health. When you go and take a brisk walk in the open air, you increase the force of the internal breeze. The exertion makes your chest expand to a larger size, so that it can admit more fresh air, and it also causes your blood-streams to course along more rapidly, so that a greater abundance of the air is carried on through your frame.

[To be concluded.]