Temperance by G. D. Ballou

Seventh-day Adventist Missionary Society · Oakland, California · Jul 27, 1882

Temperance.

By G. D. Ballou

A Temperance Talk.

BY ELD. G. D. BALLOU.

God created man to be a self-governing being. He did not design that his appetites and passions should govern him, but that they should be subservient to his higher powers. Man was not designed to be merely an animal. He has an animal nature, but it was given to serve his intellectual and spiritual powers.

Certain terms are used to designate self-control when exercised with regard to different elements of the animal nature. When a man controls his tendencies to selfishness and greed so that he deals justly with his fellows, we term that trait of character "honesty." When it is the baser passions that are subdued and controlled, we use the term "chastity," to designate that trait. When the temper is controlled, we call that "patience." So when the appetite is brought in subjection to the higher powers, the proper term to designate this kind of self-control is "temperance."

Let temperance, then, be defined as the proper use of those articles of food and drink which God designed that man should use. No one can deny that the Creator designed certain kinds of food for animals and other certain kinds for man. Gen. 1: 29, 30; 2: 8, 9. At the same time he made it possible for animals as well as man to subsist with some inconvenience upon food which he had not especially adapted to their needs. The evidence of the scripture to which we have referred points clearly that grains and fruits were the appointed food of man in Eden. And the example of God's dealing with Israel in the wilderness, and the case of Daniel and other Scripture characters shows conclusively that a plain unstimulating diet is best for man. Any deviation from the right use of proper foods and drinks is a violation of nature's law of diet, and constitutes an act of intemperance.

Intemperance, as defined, is first an improper use of proper food and drink, as gluttony, caused by eating too frequently, too many kinds, or too much at a time.

Second it is any use whatever of those things which God did not design man should use as food and drink.

Beside the moral weakness and degradation resulting from the useless gratification of appetite, there are certain physical effects to which we shall especially devote our attention. We speak first of the immediate effects upon the nervous system, afterwards of the permanent effects upon the alimentary canal and consequently upon the appetite.

For every act of intemperance there is always one or two immediate results: either stupor and depression, or stimulation and nervous excitement. In cases of gluttony, stupor, depression, and mental and physical inactivity follow. Coffee, tobacco, and opium also stupefy and deaden, only in more remarkable degree. But there is a second immediate effect which is just as sure to follow; as the stupor and depression begin to wear off, there comes a corresponding period of nervous excitement. Fretfulness and irritability are quite likely to be manifested during this period.

In the use of tea, and alcohol in all its forms, the immediate effect is a peculiar kind of nervous excitement called stimulation, which is also followed by a corresponding degree of depression of both mind and body. So we see that both depression and nervous excitement are sure to follow every act of intemperance. And these results are caused by a disturbed condition of the circulation, and this disturbance in the circulation is on account of the presence of unnecessary or poisonous substances in the alimentary canal. When proper food is taken at a proper time and improper quantity, the blood begins to fill the arteries and veins of the stomach so as to supply the waste, occasioned by the muscular action during digestion.

The temperature of the stomach rises perceptibly, hence the thirst which frequently follows an hour after eating, which is called the fever of digestion. In cases of over-eating, or eating a great mixture of food, it is quite easy to see how the increased and prolonged rush of blood to the stomach might easily draw the blood away from the brain, and thus occasion the depression to which we have referred. A similar but more intense symptom results from the energy of the effort which nature makes to expel such poisons as tobacco and opium.

But with alcohol the case at first seems to be quite the reverse. Although its presence causes a powerful determination of blood to the stomach, yet it seems at the onset to sting the nerves of the stomach with such violence, as to rouse every nerve in the body to activity. In other words it stimulates; but very soon if the poison continue to be poured into the vital domain, the nerves become paralyzed and the brain inactive, and the man is dead drunk, but yet the work of nature to expel the alcohol goes on through the skin, lungs, and kidneys. Alcohol is absorbed directly into the blood and thence poured out of the system, in the quickest possible manner. But it is not so with tobacco; nature being unable to expel it quickly, it remains in the blood and is distributed to every part of the body until the man is pickled through and through. Take the tobacco user and make him quit it for a week, and then put him in a hot bath, or pack so as to sweat him thoroughly, your room will smell much like a cigar manufactory. When first used, alcohol is expelled from the system in only a few hours by the violence of nature's efforts, and as people usually judge from immediate appearance, it is generally supposed that alcohol is much worse than tobacco. The effects of either are bad enough, but if the veil could be lifted and men could see the rotting, deadening, paralyzing influences of tobacco on the liver, brain, and nerves, there would be a change in public sentiment, and men would no longer preach temperance with a quid of tobacco in their mouths.

We come now to speak of the effect of intemperance upon the appetite; and we lay down this rule that the use of anything which will produce an appetite for itself is an act of intemperance.

God gave man reason with which to govern his bodily powers, functions, and appetites. In the brute, unerring instinct is the guide. Animals under natural conditions, seldom touch a poisonous plant. But man has no such intuitive power. He must decide by his own knowledge of food and its effects what is best for him. Reason must govern. In the light of these facts, is our rule a good one? Ought the man to use an article of food or drink which will rouse an appetite that will in anywise endanger his power of self-control? Has a man any moral right to pamper and cultivate an appetite, until that appetite clamors for gratification? The man who does thus enslaves himself with a servitude akin only to the bondage of sin and death. Before going further let us inquire and see if our rule is a just one. Will alcohol in all its forms rouse an appetite for itself? No answer is needed. Why does the man seek it yet again? Only because the fiend of appetite has intrenched himself in the human citadel and is preparing to raze its foundations even with the dust.

If you could look into the stomach of the moderate drinker, you would clearly understand why he has an appetite for drink. Instead of the gentle, pale, rosy tint of its delicate linings, as seen in health, you would behold little veinlets of blood standing out over the entire surface, much worse than any blood-shot eye. If you could then behold the blotched and bloody coating of the inebriate's stomach you would understand better how it is that appetite gets such a powerful hold upon the poor sot.

We question further. Will the use of tobacco produce an appetite for itself? Ask that poor bondservant who says he would give a thousand dollars to be free. Hear him counsel the young man not to touch the vile weed, and you will begin to pity the poor tobacco devotee, as you have been wont to pity the slave of drink. You need not come near to see its physical effects upon his body, you can be fully assured as you smell him afar off that he is defiled, both soul and body.

What can be said of tea and coffee, are they so perfectly adapted for man's use that they do not rouse any unnatural appetites and produce conditions in the system that ought not to exist? Ask that woman who makes a breakfast on a piece of toast and two good strong cups of tea. Ask her again when she worries through a large washing on the stimulus drawn from the teapot. And as for coffee, how many there are to whom the days would bring only an unpleasantness, and whose very souls would be irritated and soured if they were not soothed morning by morning by the sedative influences of coffee. Tell me ye whose heads ache and whose thoughts wander and whose nerves are all unstrung when deprived of your favorite beverage, tell me, will these articles produce an appetite for themselves? And what right have you to stimulate or soothe your irritated nerves with such drink, more than the strong man has to stimulate with alcohol, or lose his troubles in a cloud of tobacco smoke, or dream his life away from the effects of opium? I need say nothing to sensible people of this last subtle curse that is by the advice of some physicians making such rapid conquest of its victims. It is enough that the "heathen Chinese" should revel in opium. The civilized, Christianized American surely ought to have more than enough in alcohol, tobacco, and tea and coffee to meet all the wants of his depraved appetite.

All these things rouse unnatural appetites and make slaves of those who use them. But will not good food rouse an appetite for itself? Who ever heard of a man producing such an appetite for bread by its long-continued use that nothing else would satisfy him? Who ever heard of a man getting such a craving for potato, that he had to carry a cold one around in his pocket, to occasionally appease his appetite? Is it not rather that our appetites for good food change frequently, and nature demands some other article of food to meet our physical wants? I am not sure but God designed this, so that the appetite would regulate and control itself, when only proper food is used.

Is it not, then, plain that the temperance question needs more attention? The temperance platform needs broadening, so as to teach people to control all unnatural and artificial appetites. The axe must be laid unto the root of the trees. The past three hundred years has deluged the earth with habits of intemperance. We hope to see the tide checked, at least, and if possible we want to see it stayed in every family in the land. To this end we ask, Are you indulging any unnecessary appetites? If so begin at once the work of reform in your own soul, and conquer by the help of God. And when you are clean, then you are prepared to assist others. Let the work begin in the hearts and homes of the people, and it will not then be long ere the grosser forms of intemperance may be banished from the land.