(1864) Sp. Gifts IV, 120
229. Adam and Eve in Eden were noble in stature, and perfect in symmetry and beauty. They were sinless, and in perfect health. What a contrast to the human race now! Beauty is gone. Perfect health is not known. Everywhere we look we see disease, deformity, and imbecility. I inquired the cause of this wonderful degeneracy, and was pointed back to Eden. The beautiful Eve was beguiled by the serpent to eat of the fruit of the only tree of which God had forbidden them to eat, or even touch it, lest they die.

Eve had everything to make her happy. She was surrounded by fruit of every variety. Yet the fruit of the forbidden tree appeared more desirable to her than the fruit of all the other trees in the garden of which she could freely eat. She was intemperate in her desires. She ate, and through her influence, her husband ate also, and a curse rested upon them both. The earth also was cursed because of their sin. And since the fall, intemperance in almost every form has existed. The appetite has controlled reason. The human family have followed in a course of disobedience, and, like Eve, have been beguiled by Satan to disregard the prohibitions God has made, flattering themselves that the consequences would not be as fearful as had been apprehended. The human family have violated the laws of health, and have run to excess in almost everything. Disease has been steadily increasing. The cause has been followed by the effect.

Noah's Day and Ours

[C.T.B.H. 11, 12] (1890) C.H. 23, 24
230. Jesus, seated on the Mount of Olives, gave instruction to His disciples concerning the signs which should

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precede His coming: "As the days of Noah were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came and took them all away; so shall also the coming of the Son of man be." The same sins that brought judgments upon the world in the days of Noah, exist in our day. Men and women now carry their eating and drinking so far that it ends in gluttony and drunkenness. This prevailing sin, the indulgence of perverted appetite, inflamed the passions of men in the days of Noah, and led to widespread corruption. Violence and sin reached to heaven. This moral pollution was finally swept from the earth by means of the flood. The same sins of gluttony and drunkenness benumbed the moral sensibilities of the inhabitants of Sodom, so that crime seemed to be the delight of the men and women of that wicked city. Christ thus warns the world: "Likewise also as it was in the days of Lot: they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven and destroyed them all. Even thus shall it be in the day when the Son of man is revealed."

Christ has here left us a most important lesson. He would lay before us the danger of making our eating and drinking paramount. He presents the result of unrestrained indulgence of appetite. The moral powers are enfeebled, so that sin does not appear sinful. Crime is lightly regarded, and passion controls the mind, until good principles and impulses are rooted out, and God is blasphemed. All this is the result of eating and drinking to excess. This is the very condition of things which Christ declares will exist at His second coming.

The Saviour presents to us something higher to toil for than merely what we shall eat and drink, and wherewithal we shall be clothed. Eating, drinking, and dressing are carried to such excess that they become crimes. They are among the marked sins of the last days, and constitute a sign of Christ's soon coming. Time, money, and strength,

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which belong to the Lord, but which He has entrusted to us, are wasted in superfluities of dress and luxuries for the perverted appetite, which lessen vitality, and bring suffering and decay. It is impossible to present our bodies a living sacrifice to God when we continually fill them with corruption and disease by our own sinful indulgence.

[C.T.B.H. 42, 43] (1890) C.H. 108-110
231. One of the strongest temptations that man has to meet is upon the point of appetite. In the beginning the Lord made man upright. He was created with a perfectly balanced mind, the size and strength of all his organs being fully and harmoniously developed. But through the seductions of the wily foe, the prohibition of God was disregarded, and the laws of nature wrought out their full penalty. . . .

Since the first surrender to appetite, mankind have been growing more and more self-indulgent, until health has been sacrificed on the altar of appetite. The inhabitants of the antediluvian world were intemperate in eating and drinking. They would have flesh meats, although God had at that time given man no permission to eat animal food. They ate and drank till the indulgence of their depraved appetite knew no bounds, and they became so corrupt that God could bear with them no longer. Their cup of iniquity was full, and He cleansed the earth of its moral pollution by a flood.

Sodom and Gomorrah

As men multiplied upon the earth after the flood, they again forgot God, and corrupted their ways before Him. Intemperance in every form increased, until almost the whole world was given up to its sway. Entire cities have been swept from the face of the earth because of the debasing crimes and revolting iniquity that made them a blot upon the fair field of God's created works. The gratification of unnatural appetite led to the sins that caused the destruction of Sodom and Gomorrah. God ascribes the fall of Babylon to her gluttony and drunkenness. Indulgence of appetite and passion was the foundation of all their sins.

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Esau Conquered by Appetite

(1868) 2T 38
232. Esau lusted for a favourite dish, and sacrificed his birthright to gratify appetite. After his lustful appetite had been gratified, he saw his folly, but found no space for repentance though he sought it carefully and with tears. There are very many who are like Esau. He represents a class who have a special, valuable blessing within their reach,--the immortal inheritance, life that is as enduring as the life of God, the Creator of the universe, happiness immeasurable, and an eternal weight of glory,--but who have so long indulged their appetites, passions, and inclinations, that their power to discern and appreciate the value of eternal things is weakened.

Esau had a special, strong desire for a particular article of food, and he had so long gratified self that he did not feel the necessity of turning from the tempting, coveted dish. He thought upon it, making no special effort to restrain his appetite, until the power of appetite bore down every other consideration, and controlled him, and he imagined that he would suffer great inconvenience, and even death, if he could not have that particular dish. The more he thought upon it, the more his desire strengthened, until his birthright, which was sacred, lost its value and its sacredness.

Israel's Lust for Flesh

[C.T.B.H. 43, 44] (1890) C.H. 111, 112 233. When the God of Israel brought His people out of Egypt, He withheld flesh meats from them in a great measure, but gave them bread from heaven, and water from the flinty rock. With this they were not satisfied. They loathed the food given them, and wished themselves back in Egypt, where they could sit by the fleshpots. They preferred to endure slavery, and even death, rather than to be deprived of flesh. God granted their desire, giving them flesh, and leaving them to eat till their gluttony produced a plague, from which many of them died.

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All These are Ensamples

Example after example might be cited to show the effects of yielding to appetite. It seemed a small matter to our first parents to transgress the command of God in that one act,-- the eating from a tree that was so beautiful to the sight and so pleasant to the taste,--but it broke their allegiance to God, and opened the gates to a flood of guilt and woe that has deluged the world.

The World Today

Crime and disease have increased with every succeeding generation. Intemperance in eating and drinking, and the indulgence of the baser passions, have benumbed the nobler faculties of man. Reason, instead of being the ruler, has come to be the slave of appetite to an alarming extent. An increasing desire for rich food has been indulged, until it has become the fashion to crowd all the delicacies possible into the stomach. Especially at parties of pleasure is the appetite indulged with but little restraint. Rich dinners and late suppers are served, consisting of highly seasoned meats, with rich sauces, cakes, pies, ices, tea, coffee, etc. No wonder that, with such a diet, people have sallow complexions, and suffer untold agonies from dyspepsia.

(1864) Sp. Gifts IV, 131, 132
234. The present corrupt state of the world was presented before me. The sight was terrible. I have wondered that the inhabitants of the earth were not destroyed, like the people of Sodom and Gomorrah. I have seen reason enough for the present state of degeneracy and mortality in the world. Blind passion controls reason, and every high consideration with many is sacrificed to lust.

The first great evil was intemperance in eating and drinking. Men and women have made themselves slaves to appetite. They are intemperate in labour. A great amount of hard labour is performed to obtain food for their tables which greatly injures the already overtaxed system. Women spend a great share of their time over a heated cookstove, preparing food, highly seasoned with spices to gratify the taste.

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As a consequence, the children are neglected and do not receive moral and religious instruction. The overworked mother neglects to cultivate a sweetness of temper, which is the sunshine of the dwelling. Eternal considerations become secondary. All the time has to be employed in preparing these things for the appetite which ruin health, sour the temper, and becloud the reasoning faculties.

(1890) C.T.B.H. 16
235. We meet intemperance everywhere. We see it on the cars, the steamboats, and wherever we go; and we should ask ourselves what we are doing to rescue souls from the tempter's grasp. Satan is constantly on the alert to bring the race fully under his control. His strongest hold on man is through the appetite, and this he seeks to stimulate in every possible way. All unnatural excitants are harmful, and they cultivate the desire for liquor. How can we enlighten the people, and prevent the terrible evils that result from the use of these things? Have we done all that we can do in this direction?

Worshipping at the Shrine of Perverted Appetite

(1882) 5T 196, 197
236. God has granted to this people great light, yet we are not placed beyond the reach of temptation. Who among us are seeking help from the gods of Ekron? Look on this picture--not drawn from imagination. In how many, even among Seventh-day Adventists, may its leading characteristics be seen? An invalid--apparently very conscientious, yet bigoted and self-sufficient--freely avows his contempt for the laws of health and life, which divine mercy has led us as a people to accept. His food must be prepared in a manner to satisfy his morbid cravings. Rather than sit at a table where wholesome food is provided, he will patronize restaurants, because he can there indulge appetite without restraint. A fluent advocate of temperance, he disregards its foundation principles. He wants relief, but refuses to obtain it at the price of self-denial. That man is worshipping at the shrine of perverted appetite. He is an idolater.

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The powers which, sanctified and ennobled, might be employed to honour God, are weakened and rendered of little service. An irritable temper, a confused brain, and unstrung nerves, are among the results of his disregard of nature's laws. He is inefficient, unreliable.

Christ's Victory in Our Behalf

(1876) 4T 44
237. In the wilderness of temptation Christ met the great leading temptations that would assail man. There He encountered, single-handed, the wily, subtle foe, and overcame him. The first great temptation was upon appetite; the second, presumption; the third, love of the world. Satan has overcome his millions by tempting them to the indulgence of appetite. Through the gratification of the taste, the nervous system becomes excited and the brain power enfeebled, making it impossible to think calmly or rationally. The mind is unbalanced. Its higher, nobler faculties are perverted to serve animal lust, and the sacred, eternal interests are not regarded. When this object is gained, Satan can come with his two other leading temptations and find ready access. His manifold temptations grow out of these three great leading points.

(1898) D.A. 122, 123
238. Of all the lessons to be learned from our Lord's first great temptation, none is more important than that bearing upon the control of the appetites and passions. In all ages, temptations appealing to the physical nature have been most effectual in corrupting and degrading mankind. Through intemperance, Satan works to destroy the mental and moral powers that God gave to man as a priceless endowment. Thus it becomes impossible for men to appreciate things of eternal worth. Through sensual indulgence, Satan seeks to blot from the soul every trace of likeness to God.

The uncontrolled indulgence and consequent disease and degradation that existed at Christ's first advent, will again exist, with intensity of evil, before His second coming. Christ declares that the condition of the world will be as in

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the days before the flood, and as in Sodom and Gomorrah. Every imagination of the thoughts of the heart will be evil continually. Upon the very verge of that fearful time we are now living, and to us should come home the lesson of the Saviour's fast. Only by the inexpressible anguish which Christ endured, can we estimate the evil of unrestrained indulgence. His example declares that our only hope of eternal life is through bringing the appetites and passions into subjection to the will of God.

Look to the Saviour

In our own strength it is impossible for us to deny the clamours of our fallen nature. Through this channel Satan will bring temptation upon us. Christ knew that the enemy would come to every human being, to take advantage of hereditary weakness, and by his false insinuations to ensnare all whose trust is not in God. And by passing over the ground which man must travel, our Lord has prepared the way for us to overcome. It is not His will that we should be placed at a disadvantage in the conflict with Satan. He would not have us intimidated and discouraged by the assaults of the serpent. "Be of good cheer," He says; "I have overcome the world."

Let him who is struggling against the power of appetite, look to the Saviour in the wilderness of temptation. See Him in His agony upon the cross, as He exclaimed, "I thirst." He has endured all that it is possible for us to bear. His victory is ours.

Jesus rested upon the wisdom and strength of His heavenly Father. He declared, "The Lord God will help Me; therefore shall I not be confounded. . . . And I know that I shall not be ashamed. . . . Behold, the Lord God will help Me." Pointing to His own example, He says to us, "Who is among you that feareth the Lord, . . . that walketh in darkness, and hath no light? Let him trust in the name of the Lord, and stay upon his God."

"The prince of this world cometh," saith Jesus, "and hath nothing in Me." There was in Him nothing that

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responded to Satan's sophistry. He did not consent to sin. Not even by a thought did He yield to temptation. So it may be with us. Christ's humanity was united with divinity; He was fitted for the conflict by the indwelling of the Holy Spirit. And He came to make us partakers of the divine nature. So long as we are united to Him by faith, sin has no more dominion over us. God reaches for the hand of faith in us to direct it to lay fast hold upon the divinity of Christ, that we may attain to perfection of character.

(1875) 3T 561
239. Satan comes to man, as he came to Christ, with his overpowering temptations to indulge appetite. He well knows his power to overcome man upon this point. He overcame Adam and Eve in Eden upon appetite, and they lost their blissful home. What accumulated misery and crime have filled our world in consequence of the fall of Adam. Entire cities have been blotted from the face of the earth because of the debasing crimes and revolting iniquity that made them a blot upon the universe. Indulgence of appetite was the foundation of all their sins.

(1890) C.T.B.H. 16
240. Christ began the work of redemption just where the ruin began. His first test was on the same point where Adam failed. It was through temptations addressed to the appetite that Satan had overcome a large proportion of the human race, and his success had made him feel that the control of this fallen planet was in his hands. But in Christ he found one who was able to resist him, and he left the field of battle a conquered foe. Jesus says, "He hath nothing in Me." His victory is an assurance that we too may come off victors in our conflicts with the enemy. But it is not our heavenly Father's purpose to save us without an effort on our part to cooperate with Christ. We must act our part, and divine power, uniting with our effort, will bring victory. [FOR OUR SAKES CHRIST EXERCISED SELF-CONTROL STRONGER THAN HUNGER OR DEATH--295] [CHRIST STRENGTHENED TO ENDURE BY HIS FAST; HIS VICTORY AN ENCOURAGEMENT TO ALL--296]

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[WHEN MOST FIERCELY TEMPTED, CHRIST ATE NOTHING--70] [THE STRENGTH OF TEMPTATION TO INDULGE APPETITE MEASURED BY ANGUISH OF CHRIST DURING HIS FAST--298]

Daniel's Example in Overcoming

(1890) C.T.B.H. 22, 23
241. Temptations to the indulgence of appetite possess a power which can be overcome only by the help that God can impart. But with every temptation we have the promise of God that there shall be a way of escape. Why, then, are so many overcome? It is because they do not put their trust in God. They do not avail themselves of the means provided for their safety. The excuses offered for the gratification of perverted appetite, are therefore of no weight with God.

Daniel valued his human capabilities, but he did not trust in them. His trust was in that strength which God has promised to all who will come to Him in humble dependence, relying wholly upon His power.

He purposed in his heart that he would not defile himself with the portion of the king's meat, nor with the wine which he drank; for he knew that such a diet would not strengthen his physical powers or increase his mental capability. He would not use wine, nor any other unnatural stimulant; he would do nothing to becloud his mind; and God gave him "knowledge and skill in all learning and wisdom," and also "understanding in all visions and dreams.". . .

Daniel's parents had trained him in his childhood to habits of strict temperance. They had taught him that he must conform to nature's laws in all his habits; that his eating and drinking had a direct influence upon his physical, mental, and moral nature, and that he was accountable to God for his capabilities; for he held them all as a gift from God, and must not, by any course of action, dwarf or cripple them. As the result of this teaching, the law of God was exalted in his mind, and reverenced in his heart. During the early years of his captivity, Daniel was passing through an ordeal which was to familiarize him with courtly grandeur, with hypocrisy, and with paganism. A strange school indeed 155 to fit him for a life of sobriety, industry, and faithfulness! And yet he lived uncorrupted by the atmosphere of evil with which he was surrounded.

The experience of Daniel and his youthful companions illustrates the benefits that may result from an abstemious diet, and shows what God will do for those who will cooperate with Him in the purifying and uplifting of the soul. They were an honour to God, and a bright and shining light in the court of Babylon.

In this history we hear the voice of God addressing us individually, bidding us gather up all the precious rays of light upon this subject of Christian temperance, and place ourselves in right relation to the laws of health.

[R. & H., Jan. 25, 1881] C.H. 66
242. What if Daniel and his companions had made a compromise with those heathen officers, and had yielded to the pressure of the occasion by eating and drinking as was customary with the Babylonians? That single instance of departure from principle would have weakened their sense of right and their abhorrence of wrong. Indulgence of appetite would have involved the sacrifice of physical vigour, clearness of intellect, and spiritual power. One wrong step would probably have led to others, until, their connection with heaven being severed, they would have been swept away by temptation. [DANIEL'S CLEARNESS OF MIND DUE TO SIMPLE DIET AND LIFE OF PRAYER--117] [MORE ABOUT DANIEL--33, 34, 117]

Our Christian Duty

(1868) 2T 65
243. When we realise the requirements of God, we shall see that He requires us to be temperate in all things. The end of our creation is to glorify God in our bodies and spirits which are His. How can we do this when we indulge the appetite to the injury of the physical and moral powers? God requires that we present our bodies a living sacrifice. Then the duty is enjoined on us to preserve that body in the very best condition of health, that we may comply with His

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requirements. "Whether, therefore, ye eat or drink, or whatsoever ye do, do all to the glory of God."

(1900) 6T 374, 375

244. The apostle Paul writes: "Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air; but I keep under my body, and bring it into subjection; lest that by any means, when I have preached to others, I myself should be a castaway." I Cor. 9:24-27.

There are many in the world who indulge pernicious habits. Appetite is the law that governs them; and because of their wrong habits, the moral sense is clouded and the power to discern sacred things is to a great extent destroyed. But it is necessary for Christians to be strictly temperate. They should place their standard high. Temperance in eating, drinking, and dressing is essential. Principle should rule instead of appetite or fancy. Those who eat too much, or whose food is of an objectionable quality, are easily led into dissipation, and into other "foolish and hurtful lusts, which drown men in destruction and perdition." I Tim. 6:9. The "labourers together with God" should use every jot of their influence to encourage the spread of true temperance principles.

It means much to be true to God. He has claims upon all who are engaged in His service. He desires that mind and body be preserved in the best condition of health, every power and endowment under the divine control, and as vigorous as careful, strictly temperate habits can make them. We are under obligation to God to make an unreserved consecration of ourselves to Him, body and soul, with all the faculties appreciated as His entrusted gifts, to be employed in His service.

All our energies and capabilities are to be constantly strengthened and improved during this probationary period. Only those who appreciate these principles, and have been 157 trained to care for their bodies intelligently and in the fear of God, should be chosen to take responsibilities in this work. Those who have been long in the truth, yet who cannot distinguish between the pure principles of righteousness and the principles of evil, whose understanding in regard to justice, mercy, and the love of God is clouded, should be relieved of responsibilities. Every church needs a clear, sharp testimony, giving the trumpet a certain sound.

If we can arouse the moral sensibilities of our people on the subject of temperance, a great victory will be gained. Temperance in all things of this life is to be taught and practised. Temperance in eating, drinking, sleeping, and dressing is one of the grand principles of the religious life. Truth brought into the sanctuary of the soul will guide in the treatment of the body. Nothing that concerns the health of the human agent is to be regarded with indifference. Our eternal welfare depends upon the use we make during this life of our time, strength, and influence.

Slaves to Appetite

(1864) Sp. Gifts IV, 129-131
245. There is a class who profess to believe the truth, who do not use tobacco, snuff, tea, or coffee, yet they are guilty of gratifying the appetite in a different manner. They crave highly seasoned meats, with rich gravies, and their appetite has become so perverted that they cannot be satisfied with even meat, unless prepared in a manner most injurious. The stomach is fevered, the digestive organs are taxed, and yet the stomach labours hard to dispose of the load forced upon it. After the stomach has performed its task it becomes exhausted, which causes faintness. Here many are deceived, and think that it is the want of food which produces such feelings, and without giving the stomach time to rest, they take more food, which for the time removes the faintness. And the more the appetite is indulged, the more will be its clamours for gratification. This faintness is generally the result of meat eating, and eating frequently, and too much. . . .

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Because it is the fashion, in harmony with morbid appetite, rich cake, pies, and puddings, and every hurtful thing, are crowded into the stomach. The table must be loaded down with a variety, or the depraved appetite cannot be satisfied. In the morning, these slaves to appetite often have impure breath, and a furred tongue. They do not enjoy health, and wonder why they suffer with pains, headaches, and various ills. Many eat three times a day, and again just before going to bed. In a short time the digestive organs are worn out, for they have had no time to rest. These become miserable dyspeptics, and wonder what has made them so. The cause has brought the sure result. A second meal should never be eaten until the stomach has had time to rest from the labour of digesting the preceding meal. If a third meal be eaten at all, it should be light, and several hours before going to bed.

Many are so devoted to intemperance that they will not change their course of indulging in gluttony under any considerations. They would sooner sacrifice health, and die prematurely, than to restrain their intemperate appetite. And there are many who are ignorant of the relation their eating and drinking has to health. Could such be enlightened, they might have moral courage to deny the appetite, and eat more sparingly, and of that food alone which was healthful, and by their own course of action save themselves a great amount of suffering.

Educate the Appetite

Persons who have indulged their appetite to eat freely of meat, highly seasoned gravies, and various kinds of rich cakes and preserves, cannot immediately relish a plain, wholesome, and nutritious diet. Their taste is so perverted they have no appetite for a wholesome diet of fruits, plain bread, and vegetables. They need not expect to relish at first food so different from that which they have been indulging themselves to eat. If they cannot at first enjoy plain food, they should fast until they can. That fast will prove to them of greater benefit than medicine, for the abused stomach

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will find that rest which it has long needed, and real hunger can be satisfied with a plain diet. It will take time for the taste to recover from the abuses which it has received, and to gain its natural tone. But perseverance in a self-denying course of eating and drinking will soon make plain, wholesome food palatable, and it will soon be eaten with greater satisfaction than the epicure enjoys over his rich dainties.

The stomach is not fevered with meat, and overtaxed, but is in a healthy condition, and can readily perform its task. There should be no delay in reform. Efforts should be made to preserve carefully the remaining strength of the vital forces, by lifting off every overtaxing burden. The stomach may never fully recover health, but a proper course of diet will save further debility, and many will recover more or less, unless they have gone very far in gluttonous self-murder.

Those who permit themselves to become slaves to a gluttonous appetite, often go still further, and debase themselves by indulging their corrupt passions, which have become excited by intemperance in eating and in drinking. They give loose rein to their debasing passions, until health and intellect greatly suffer. The reasoning faculties are, in a great measure, destroyed by evil habits.

Effect of Indulgence, Physical, Mental, Moral

(1890) C.T.B.H. 83
246. Many students are deplorably ignorant of the fact that diet exerts a powerful influence upon the health. Some have never made a determined effort to control the appetite, or to observe proper rules in regard to diet. They eat too much, even at their meals, and some eat between meals whenever the temptation is presented. If those who profess to be Christians desire to solve the questions so perplexing to them, why their minds are so dull, why their religious aspirations are so feeble, they need not, in many instances, go farther than the table; here is cause enough, if there were no other.

Many separate themselves from God by their indulgence of appetite. He who notices the fall of a sparrow, who numbers the very hairs of the head, marks the sin of those who

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indulge perverted appetite at the expense of weakening the physical powers, benumbing the intellect, and deadening the moral perceptions.

A Future Day of Remorse

(1882) 5T 135
247. Many are incapacitated for both mentally and physically by overeating and the gratification of the lustful passions. The animal propensities are strengthened, while the moral and spiritual nature is enfeebled. When we shall stand around the great white throne, what a record will the lives of many then present. Then will they see what they might have done had they not debased their God-given powers. Then will they realise what height of intellectual greatness they might have attained, had they given to God all the physical and mental strength He had entrusted to them. In their agony or remorse they will long to have their lives to live over again. [MENTAL AND PHYSICAL EFFECTS OF OVEREATING--219, 220]

Unnatural Appetite to Be Restrained

(1890) C.T.B.H. 150, 151
248. Providence has been leading the people of God out from the extravagant habits of the world, away from the indulgence of appetite and passion, to take their stand upon the platform of self-denial, and temperance in all things. The people whom God is leading will be peculiar. They will not be like the world. If they follow the leadings of God, they will accomplish His purposes, and will yield their will to His will. Christ will dwell in the heart. The temple of God will be holy. Your body, says the apostle, is the temple of the Holy Ghost. God does not require His children to deny themselves to the injury of physical strength. He requires them to obey natural law, in order to preserve physical health. Nature's path is the road He marks out, and it is broad enough for any Christian. With a lavish hand God has provided us with rich and varied bounties for our sustenance and enjoyment. But in order for us to enjoy the natural appetite, which will preserve health and prolong

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life, He restricts the appetite. He says, Beware! restrain, deny, unnatural appetite. If we create a perverted appetite, we violate the laws of our being, and assume the responsibility of abusing our bodies and of bringing disease upon ourselves.

(1909) 9T 153, 154
249. Those who have received instruction regarding the evils of the use of flesh foods, tea, and coffee, and rich and unhealthful food preparations, and who are determined to make a covenant with God by sacrifice, will not continue to indulge their appetite for food that they know to be unhealthful. God demands that the appetites be cleansed, and that self-denial be practised in regard to those things which are not good. This is a work that will have to be done before His people can stand before Him a perfected people.

Health Reformer, September, 1871
250. God has not changed, neither does He propose to change our physical organism, in order that we may violate a single law without feeling the effects of its violation. But many willingly close their eyes to the light.... By indulging their inclinations and appetites, they violate the laws of life and health; and if they obey conscience, they must be controlled by principle in their eating and dressing, rather than be led by inclination, fashion, and appetite.

Usefulness of God's Workers Depends Upon Controlled Appetite

Letter 158, 1909
251. Present before the people the need of resisting the temptation to indulge appetite. This is where many are failing. Explain how closely body and mind are related, and show the need of keeping both in the very best condition....

All who indulge the appetite, waste the physical energies, and weaken the moral power, will sooner or later feel the retribution that follows the transgression of physical law.

Christ gave His life to purchase redemption for the sinner. The world's Redeemer knew that indulgence of appetite was bringing physical debility and deadening the perceptive faculties so that sacred and eternal things could not be

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discerned. He knew that self-indulgence was perverting the moral powers, and that man's great need was conversion,-- in heart and mind and soul, from the life of self-indulgence to one of self-denial and self-sacrifice. May the Lord help you as His servant to appeal to the ministers and to arouse the sleeping churches. Let your labours as a physician and a minister be in harmony. It is for this that our sanitariums are established, to preach the truth of true temperance. . . .

As a people, we need to reform, and especially do ministers and teachers of the word need to reform. I am instructed to say to our ministers and to the presidents of our conferences: Your usefulness as labourers for God in the work of recovering perishing souls, depends much on your success in overcoming appetite. Overcome the desire to gratify appetite, and if you do this your passions will be easily controlled. Then your mental and moral powers will be stronger. "And they overcame . . . by the blood of the Lamb, and by the word of their testimony."

An Appeal to a Fellow Worker

Letter 49, 1892
252. The Lord has chosen you to do His work, and if you work carefully, prudently, and bring your habits of eating in strict control to knowledge and reason, you would have many more pleasant, comfortable hours than if you acted unwisely. Put on the brakes, hold your appetite under strict charge, and then leave yourself in the hands of God. Prolong your life by careful supervision of yourself.

Abstemiousness Increases Vigour

(1875) 3T 490-492
253. Men who are engaged in giving the last message of warning to the world, a message which is to decide the destiny of souls, should make a practical application in their own lives of the truths they preach to others. They should be examples to the people in their eating, in their drinking, and in their chaste conversation and deportment. Gluttony, indulgence of the baser passions, and grievous sins, are hidden under the garb of sanctity by many professed

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representatives of Christ throughout our world. There are men of excellent natural ability whose labour does not accomplish half what it might if they were temperate in all things. Indulgence of appetite and passion beclouds the mind, lessens physical strength, and weakens moral power. Their thoughts are not clear. Their words are not spoken in power, are not vitalized by the Spirit of God so as to reach the hearts of the hearers.

As our first parents lost Eden through the indulgence of appetite, our only hope of regaining Eden is through the firm denial of appetite and passion. Abstemiousness in diet, and control of all the passions, will preserve the intellect and give mental and moral vigour, enabling men to bring all their propensities under the control of the higher powers, and to discern between right and wrong, the sacred and the common. All who have a true sense of the sacrifice made by Christ in leaving His home in heaven to come to this world that He might by His own life show man how to resist temptation, will cheerfully deny self and choose to be partakers with Christ of His sufferings.

The fear of the Lord is the beginning of wisdom. Those who overcome as Christ overcame will need to constantly guard themselves against the temptations of Satan. The appetite and passions should be restricted and under the control of enlightened conscience, that the intellect may be unimpaired, the perceptive powers clear, so that the workings of Satan and his snares may not be interpreted to be the providence of God. Many desire the final reward and victory which are to be given to overcomers, but are not willing to endure toil, privation, and denial of self, as did their Redeemer. It is only through obedience and continual effort that we shall overcome as Christ overcame.

The controlling power of appetite will prove the ruin of thousands, when, if they had conquered on this point, they would have had moral power to gain the victory over every other temptation of Satan. But those who are slaves to appetite will fail in perfecting Christian character. The continual transgression of man for six thousand years has brought sickness, pain, and death as its fruits. And as we

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near the close of time, Satan's temptation to indulge appetite will be more powerful and more difficult to overcome. [THE PATH OF SELF-DENIAL IN EATING IS THE PATH TO HEALTH--473]

Relation of Habits to Sanctification

R. & H., Jan. 25, 1881
254. It is impossible for any to enjoy the blessing of sanctification while they are selfish and gluttonous. These groan under a burden of infirmities because of wrong habits of eating and drinking, which do violence to the laws of life and health. Many are enfeebling their digestive organs by indulging perverted appetite. The power of the human constitution to resist the abuses put upon it is wonderful; but persistent wrong habits in excessive eating and drinking will enfeeble every function of the body. Let these feeble ones consider what they might have been, had they lived temperately, and promoted health instead of abusing it. In the gratification of perverted appetite and passion, even professed Christians cripple nature in her work and lessen physical, mental, and moral power. Some who are doing this, claim to be sanctified to God; but such a claim is without foundation. . . .

"A son honoureth his father, and a servant his master; if then I be a Father, where is Mine honour? and if I be a Master, where is My fear? saith the Lord of hosts unto you, O priests, that despise My name. And ye say, Wherein have we despised Thy name? Ye offer polluted bread upon Mine altar; and ye say, Wherein have we polluted Thee? In that ye say, The table of the Lord is contemptible. And if ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? offer it now unto thy governor; will he be pleased with thee, or accept thy person? saith the Lord of hosts. Ye brought that which was torn, and the lame, and the sick; thus ye brought an offering; should I accept this of your hand? saith the Lord."

Let us give careful heed to these warnings and reproofs. Though addressed to ancient Israel, they are no less applicable to the people of God today. And we should consider the 165 words of the apostle in which he appeals to his brethren, by the mercies of God, to present their bodies, "a living sacrifice, holy, acceptable unto God." This is true sanctification. It is not merely a theory, an emotion, or a form of words, but a living, active principle, entering into the everyday life. It requires that our habits of eating, drinking, and dressing, be such as to secure the preservation of physical, mental, and moral health, that we may present to the Lord our bodies--not an offering corrupted by wrong habits but-- "a living sacrifice, holy, acceptable unto God."

Let none who profess godliness regard with indifference the health of the body, and flatter themselves that intemperance is no sin, and will not affect their spirituality. A close sympathy exists between the physical and the moral nature.

Decision of Character Required

Letter 166, 1903
255. To deny appetite requires decision of character. For want of this decision multitudes are ruined. Weak, pliable, easily led, many men and women fail utterly of becoming what God desires them to be. Those who are destitute of decision of character cannot make a success of the daily work of overcoming. The world is full of besotted, intemperate, weak-minded men and women, and how hard it is for them to become genuine Christians.

What does the great Medical Missionary say?--"If any man will come after Me, let him deny himself, and take up his cross, and follow Me." It is Satan's work to tempt men to tempt their fellow men. He strives to induce men to be labourers together with him in his work of destruction. He strives to lead them to give themselves so wholly to the indulgence of appetite and to the exciting amusements and follies which human nature naturally craves, but which the word of God decidedly forbids, that they can be ranked as his helpers --working with him to destroy the image of God in man.

Through the strong temptations of principalities and powers, many are ensnared. Slaves to the caprice of appetite, they are besotted and degraded. . . .

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"What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's."

Those who have a constant realization that they stand in this relation to God will not place in the stomach food which pleases the appetite, but which injures the digestive organs. They will not spoil the property of God by indulging in improper habits of eating, drinking, or dressing. They will take great care of the human machinery, realizing that they must do this in order to work in copartnership with God. He wills that they should be healthy, happy, and useful. But in order for them to be this, they must place their wills on the side of His will.

Health Reformer, May, 1878 256. Bewitching temptations to follow the lust of the flesh, the lust of the eyes, and the pride of life, are to be met on every side. The exercise of firm principle, and strict control of the appetites and passions, in the name of Jesus the Conqueror, will alone carry us safely through life.

The Futile Attempt to Reform Gradually

MS 86, 1897
257. Some say, when an effort is made to enlighten them on this point [USE OF LIQUOR AND TOBACCO], I will leave off by degrees. But Satan laughs at all such decisions. He says, They are secure in my power. I have no fear of them on that ground. But he knows that he has no power over the man who, when sinners entice him, has moral courage to say No squarely and positively. Such a one has dismissed the companionship of the devil, and as long as he holds to Jesus Christ, he is safe. He stands where heavenly angels can connect with him, giving him moral power to overcome.

Peter's Appeal

(1890) C.T.B.H. 53, 54
258. The apostle Peter understood the relation between the mind and the body, and raised his voice in warning to his 167 brethren: "Dearly beloved, I beseech you, as strangers and pilgrims, abstain from fleshly lusts, which war against the soul." Many regard this text as a warning against licentiousness only; but it has a broader meaning. It forbids every injurious gratification of appetite or passion. Every perverted appetite becomes a warring lust. Appetite was given us for a good purpose, not to become the minister of death by being perverted, and thus degenerating into "lusts which war against the soul.". . . .

The strength of the temptation to indulge appetite can be measured only by the inexpressible anguish of our Redeemer in that long fast in the wilderness. He knew that the indulgence of perverted appetite would so deaden man's perceptions that sacred things could not be discerned. Adam fell by the indulgence of appetite; Christ overcame by the denial of appetite. And our only hope of regaining Eden is through firm self-control. If the power of indulged appetite was so strong upon the race, that, in order to break its hold the divine Son of God, in man's behalf, had to endure a fast of nearly six weeks, what a work is before the Christian! Yet, however great the struggle, he may overcome. By the help of that divine power which withstood the fiercest temptations that Satan could invent, he, too, may be entirely successful in his warfare with evil, and at last may wear the victor's crown in the kingdom of God.

By the Power of the Will and the Grace of God

(1890) C.T.B.H. 37
259. Through appetite, Satan controls the mind and the whole being. Thousands who might have lived, have passed into the grave, physical, mental, and moral wrecks, because they sacrificed all their powers to the indulgence of appetite. The necessity for the men of this generation to call to their aid the power of the will, strengthened by the grace of God, in order to withstand the temptations of Satan, and resist the least indulgence of perverted appetite, is far greater than it was several generations ago. But the present generation have less power of self-control than had those who lived then.

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(1881) 4T 574
260. Few have moral stamina to resist temptation, especially of the appetite, and to practice self-denial. To some it is a temptation too strong to be resisted to see others eat the third meal; and they imagine they are hungry, when the feeling is not a call of the stomach for food, but a desire of the mind that has not been fortified with firm principle, and disciplined to self-denial. The walls of self-control and self-restriction should not in a single instance be weakened and broken down. Paul, the apostle to the Gentiles, says, "I keep under my body, and bring it into subjection; lest that by any means, when I have preached to others, I myself should be a castaway."

Those who do not overcome in little things, will have no moral power to withstand greater temptations.

(1905) M.H. 323
261. Carefully consider your diet. Study from cause to effect. Cultivate self-control. Keep appetite under the control of reason. Never abuse the stomach by overeating, but do not deprive yourself of the wholesome, palatable food that health demands.

(1900) 6T 336
262. In your association with unbelievers, do not allow yourselves to be swerved from right principles. If you sit at their table, eat temperately, and only of food that will not confuse the mind. Keep clear of intemperance. You cannot afford to weaken your mental or physical powers, lest you become unable to discern spiritual things. Keep your mind in such a condition that God can impress it with the precious truths of His word.

A Question of Moral Courage

(1870) 2T 374
263. Some of you feel as though you would like to have somebody tell you how much to eat. This is not the way it should be. We are to act from a moral and religious standpoint. We are to be temperate in all things, because an incorruptible crown, a heavenly treasure, is before us. And 169 now I wish to say to my brethren and sisters, I would have moral courage to take my position and to govern myself. I would not want to put that on some one else. You eat too much and then you are sorry, and so you keep thinking upon what you eat and drink. Just eat that which is for the best and go right away, feeling clear in the sight of Heaven, and not having remorse of conscience. We do not believe in removing temptations entirely away from either children or grown persons. We all have a warfare before us, and must stand in a position to resist the temptations of Satan; and we want to know that we possess the power in ourselves to do this.

Letter 324, 1905
264. I am given a message to give to you: Eat at regular periods. By wrong habits of eating, you are preparing yourself for future suffering. It is not always safe to comply with invitations to meals, even though given by your brethren and friends, who wish to lavish upon you many kinds of food. You know that you can eat two or three kinds of food at a meal without injury to your digestive organs. When you are invited out to a meal, shun the many varieties of food that those who have invited you set before you. This you must do if you would be a faithful sentinel. When food is placed before us, which, if eaten, would cause the digestive organs hours of hard work, we must not, if we eat this food, blame those who set it before us for the result. God expects us to decide for ourselves to eat that food only which will not cause suffering to the digestive organs. [THE BODY TO BE SERVANT TO THE MIND--35] [EARLY EDUCATION OF THE APPETITE--346, 353] [APPETITE TO BE DENIED WITH INTEREST AND ZEAL--65] [PRAYER FOR HEALING BY THE INTEMPERATE--29] [EFFECTS OF INDULGENCE ON INFLUENCE AND USEFULNESS--72]

Victory Through Christ

(1890) C.T.B.H. 19
265. Christ fought the battle upon the point of appetite, and came off victorious; and we also can conquer through strength derived from Him. Who will enter in through the

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gates into the city?--Not those who declare that they cannot break the force of appetite. Christ has resisted the power of him who would hold us in bondage; though weakened by His long fast of forty days, He withstood temptation, and proved by this act that our cases are not hopeless. I know that we cannot obtain the victory alone; and how thankful we should be that we have a living Saviour, who is ready and willing to aid us!

(1905) M.H. 176
266. A pure and noble life, a life of victory over appetite and lust, is possible to every one who will unite his weak, wavering human will to the omnipotent, unwavering will of God.