Indulgence in Food and Drink

A person may become impure, as in point of fact many do become impure, by the inordinate indulgence of the appetite for food and drink. The Savior ate and drank without prejudice to his holiness, because he did so in fulfillment of the laws of nature. The truly devoted followers of the Savior will endeavor to imitate his example in this respect. "I felt no disposition," says the pious Brainerd, "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." It may perhaps be properly added, that even heathenism, which thus utters a voice to teach and reprove an imperfect Christianity, can furnish us a lesson on this subject. It is said of Hannibal, the celebrated Carthaginian commander, that in the use of food and drink he consulted merely the real wants of the physical system, without any regard to the suggestions of sensual pleasure. In the language of the Roman historian, "CIBI POTIONISQUE DESIDERIO NATURALI, NON VOLUPTATE, MODUS FINITUS." This fact, among other striking traits of character, is obviously mentioned as a ground of commendation by the historian, who, heathen as he was, as well as the celebrated subject of his remarks, seems to have had a clear perception of the intentions of nature.

Happy would it be, if such views and practices more generally prevailed. But it is a painful truth that multitudes of persons, and some even of those who claim to be the Savior's followers, pollute themselves by taking food, not for the sake of the food and in the fulfillment of the intentions of nature, but for the sake of the pleasure which it gives; making the pleasure the ultimate and oftentimes the sole object. In other words, they eat and drink for their lust's sake. They do not eat and drink, because it is necessary to support nature; an important object, which, when properly kept in view, has a tendency to limit the quality and quantity of the articles taken, but in order that they may gratify their selfish propensities. Such are the persons, that are properly denominated impure;  and they feel themselves to be so. The superabundance of the flesh, nourished by meats and drinks stimulating in their nature, and inordinate in quantity, seems to spread a coat of its dark and unseemly accretion over the mind itself. The amount of impurity, which results from this source, is immense; and will abundantly account for the lamentations of many persons over their spiritual leanness.

— The Interior or Hidden Life (1844) Part 2, Chapter 3.

The Sense of Inward Degradation

The appetites are good in their appropriate place; but when they are not properly regulated, by being restricted to their appropriate occasions and objects, they are the source of great evil. I believe it is generally admitted, that the undue indulgence of the appetites, the "lower passions," as they are sometimes denominated, is the true source of inward impurity; a state of mind, which it is to be feared most persons know by melancholy experience, better than it can be illustrated by any description. Men speak of the appetites in terms, which obviously indicate their convictions on this subject; they speak of them, whenever they operate out of their appropriate sphere and degree, as low, degrading, and polluting, and compare those, who thus indulge in them, to the swine that wallow in the mire.

There is also something in one's consciousness, which supports this view. When the appetites are entirely subdued and kept in their place, the subject of them, at least so far as the appetites are concerned, feels that he is pure in heart. But when it is otherwise, there is a sense not only of guilt, but of degradation; there is an inward consciousness of what may be termed metaphorically a stain or blot upon the mind. The soul feels itself, in the experience of its own state, to be very different from what it is at other times. The holy soul may be likened to a mirror, into which God may look, and behold the features of his own character reflected. But when it yields itself to the undue influence of the appetites, the mirror becomes stained and darkened, and God is no longer seen in it.

— The Interior or Hidden Life (1844) Part 2, Chapter 3.

The Great Resting Place

The brooks rush downward to the sea,
Arising far in cliffs and mountains;
But mingling soon in unity,
They make great streams from little fountains.

And then the streams, without delay,
Still to the sea's great bosom tending,
Roll proudly on their Winding way,
At last with ocean's billows blending.

And so, oh God, our souls to Thee,
Onward and onward, ever going,
(We are the fountains, Thou the sea,)
To Thy great sea, of life are flowing.

Yes!  One with God, as Christ is one,
No longer tost by' earth's commotion,
Our little streams, their journey done,
Shall rest, at last, in God's great ocean.

— Christ in the Soul XXV. (1872).

He Can Never Suffer Loss

He, whose life is hid with Christ in God, may suffer injustice from the conduct or words of another, but he can never suffer loss. He sees the hand of God in every thing.  He  knows that every thing which takes place has either a direct or indirect relation to his present state, and is designed for his benefit. "All things work together for his good."

— Religious Maxims (1846) CXI.

The Outward Eye

It is one of the surest signs that the natural life still exists and flourishes in us, if we have what may be called an outward eye; and, instead of looking inwardly upon our own failings, are prone closely to watch and to judge others. "Judge not that ye be not judged." One of the first inquiries arising in the mind of a  truly humbled and sanctified person, when he sees another in transgression, is, "Who maketh me to differ?" And one of the first supplications which he offers is, "Lord, have compassion upon my offending brother!"

— Religious Maxims (1846) CX.

Silence in Temptation

Let the time of temptation be the time of silence. Words react upon feelings; and if Satan, in the time of our trials, can induce us to utter a hasty or unadvised word, he will add, by so doing, to the power of his previous assaults, and increase the probability of his getting the victory.

— Religious Maxims (1846) CIX.

The Liberty of the Gospel

Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin.  If the Son therefore shall make you free, ye shall be free indeed. John viii. 34, 36

If thou, oh God, wilt make my spirit free,
Then will that darkened soul be free indeed;
I cannot break my bonds, apart from thee,
Without thy help I bow and serve and bleed.
Arise, oh Lord, and in thy matchless strength,
Asunder rend the links my heart that bind,
And liberate and raise and save, at length,
My long enthralled and subjugated mind.
And then with strength and beauty in her wings,
My quickened soul shall take an upward flight,
And in thy blissful presence, King of kings,
Rejoice in liberty and life and light,
In renovated power and conscious truth,
In faith and cheerful hope, in love and endless youth!

— American Cottage Life (1850).