(1) — The appetites are good when they remain in their proper place. But when they are not rightly regulated — when they are not kept to their proper occasions and objects — they become a source of serious harm. I believe it is generally understood that excessive indulgence of the appetites, the “lower passions,” as they are sometimes called, is the real source of inward moral impurity. This is a state of mind that, sadly, most people probably know from experience better than any explanation could describe. The way people speak about the appetites shows clearly what they think about this. Whenever the appetites move beyond their proper sphere and measure, people describe them as low, degrading, and polluting, and compare those who indulge them in that way to swine wallowing in the mud.
Our own consciousness also bears witness to this. When the appetites are fully subdued and kept in their place, the person who experiences them — at least as far as the appetites are concerned — feels pure in heart. But when this is not the case, there is not only guilt, but degradation. There is an inward awareness of what may be called, figuratively, a stain or blot on the mind. The soul knows, by its own experience, that it is not what it is at other times.
A holy soul may be compared to a mirror into which God may look and see the features of his own character reflected. But when the soul yields to the improper influence of the appetites, that mirror becomes stained and darkened, and God is no longer seen in it.
"I felt no disposition, to eat and drink for the sake of the pleasure of it; but only to support my nature, and to fit me for divine service."
We may also add that even heathenism, which in this case speaks with a voice that instructs and rebukes an imperfect Christianity, can teach us something here. It is said of Hannibal, the famous Carthaginian commander, that in his use of food and drink he considered only the real needs of the physical system, without regard to the suggestions of sensual pleasure. In the words of the Roman historian Livy: "cibi potionisque desiderio naturali, non voluptate modus finitus" ("his eating and drinking were determined by the requirements of nature, not pleasure"). This fact, along with other striking traits of character, is clearly mentioned by the historian as worthy of praise. And although both the historian and the famous man he describes were heathens, the historian seems to have understood the intentions of nature clearly.
It would be a blessing if such views and practices were more common. But the painful truth is that many people, including some who claim to follow the Savior, morally pollute themselves by taking food not for nourishment and the fulfillment of nature’s purposes, but for the pleasure it gives. They make pleasure the final object, and often the only object. In other words, they eat and drink for the sake of lust. They do not eat and drink because it is necessary to support nature — an important purpose which, when properly kept in view, tends to limit both the kind and the amount of food consumed — but so that they may gratify their selfish propensities. Such people are rightly called impure, and they feel themselves to be so. The excess of the flesh, fed by meats and drinks that are stimulating in nature and excessive in quantity, seems to spread a dark and unseemly covering over the mind itself. The amount of moral impurity that comes from this source is immense, and it is more than enough to explain why many people lament their spiritual leanness.
(3.) One of the principles included among the appetites is the one that arises from the relation of the sexes. A serious mind — especially one inclined to recognize the benevolent hand of God in all his works — will not speak lightly or disrespectfully of this appetite, which in an important sense forms the foundation of family life. But sin, which has spread its poison everywhere, has turned what was designed for good, and only for good, into a source of evil. Every desire founded on the relation of the sexes that does not agree with the providence and will of God leaves a stain on the mind’s purity and works against holiness. But it is enough simply to point out the dangers that arise from this source. The holy mind, understanding the need for watchfulness in every direction, will not overlook the perplexities and hazards that exist here. Even a single emotion that conflicts with complete purity of heart is, for as long as it exists, inconsistent with communion with God and with his favor.
(4.) From what has already been said, we are naturally led to urge everyone who wants to live a life of true holiness to exercise and indulge the appetites only in ways that fulfill — and do no more than fulfill — the intentions of nature; or rather, the intentions of the wise and benevolent Author of nature. The life of God in the soul is much more closely connected with our habits of living than people generally suppose.
If Christians, instead of indulging and pampering the appetite for meats and drinks, would be content with simple nourishment, and with the small quantity that is enough for all the purposes of nature, what abundant blessings would surely come to both body and mind! Many dark hours, which professed Christians now sadly complain about, would be exchanged for bright ones. God would then reveal his face of affectionate love, which it is impossible for him to do to those who enslave themselves in this way.
And as for any other principles that properly fall under the heading of the appetites, beneficial and important as they certainly are in their place, if they could be restrained to the purposes and limits assigned by their author, it would make a vast difference in the relative amount of sin and holiness, suffering and happiness in the world.
Christian, think about these things! You who seek the experience — the indispensable and blessed experience — of holiness of heart, earnestly make them the subject of reflection and prayer.
"Blessed are the pure in heart, for they shall see God."
"Whether ye eat or drink, or whatsoever ye do, do all to the glory of God."
This is a revision of Part 2, Chapter 3 of Thomas C. Upham's book The Interior or Hidden Life (2nd edition 1844), written with the assistance of Microslop CoPilot. The original chapter can be found here: On the proper regulation of the Appetites.
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