第03章 刺激品的影响
§1
第03章 刺激品的影响
§2
Chap. 03 - Effects of Stimulants.
§3
“岂不知在场上赛跑的都跑，但得奖的只有一人；你们也当这样跑，好叫你们得着奖赏。凡较力争胜的，诸事都有节制；他们不过是要得能坏的冠冕；我们却是要得不能坏的冠冕”（林前9:24,25）。{CTBH 25.1}[1]
§4
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. [1 COR. 9:24, 25.] {CTBH 25.1}[1]
§5
这里展示了自制和节制习惯的良好结果。古代希腊人曾设立各种比赛来尊崇他们的神。使徒保罗用这些比赛来说明属灵的战争及其报赏。参加比赛的人要经过最严格的训练。各种足以削弱体力的放纵都应禁止。丰肴盛宴和酒类不准享用，以增进身体的活力、坚韧和刚毅。{CTBH 25.2}[2]
§6
Here the good results of self-control and temperate habits are set forth. The various games instituted among the ancient Greeks in honor of their gods, are presented before us by the apostle Paul to illustrate the spiritual warfare and its reward. Those who were to participate in these games were trained by the most severe discipline. Every indulgence that would tend to weaken the physical powers was forbidden. Luxurious food and wine were prohibited, in order to promote physical vigor, fortitude, and firmness. {CTBH 25.2}[2]
§7
他们所争取的奖品，只是在万众的掌声中接受那会凋残的花冠。这被认为是最高的荣誉。为了得到这样无价值的、只有一位最优胜者才能得到的奖赏，尚且需要忍受这么多艰辛，这么多自我克制的训练，我们为了获得那不朽坏的冠冕和永恒的生命，岂不应当作出更大的牺牲和更加乐意地克己吗！{CTBH 25.3}[3]
§8
To win the prize for which they strove, -- a chaplet of perishable flowers, bestowed amid the applause of the multitude, -- was considered the highest honor. If so much could be endured, so much self-denial practiced, in the hope of gaining so worthless a prize, which only one at best could obtain, how much greater should be the sacrifice, how much more willing the self-denial, for an incorruptible crown, and for everlasting life! {CTBH 25.3}[3]
§9
我们有一项工作要做---一项严格认真的工作。我们的一切习惯、爱好和倾向，都要接受教育以符合生命与健康之律。这样我们才能得到最佳的体魄和辨识善恶的清晰智力。{CTBH 25.4}[4]
§10
There is work for us to do -- stern, earnest work. All our habits, tastes, and inclinations must be educated in harmony with the laws of life and health. By this means we may secure the very best physical conditions, and have mental clearness to discern between the evil and the good. {CTBH 25.4}[4]
§11
为了正确理解节制的题目，我们必须根据圣经的立场来考虑。圣经中最充分最有力地说明真节制及其福气的，莫过于先知但以理和他的朋友在巴比伦宫廷的故事了。{CTBH 25.5}[5]
§12
In order rightly to understand the subject of temperance, we must consider it from a Bible standpoint; and nowhere can we find a more comprehensive and forcible illustration of true temperance and its attendant blessings, than is afforded by the history of the prophet Daniel and his Hebrew associates in the court of Babylon. {CTBH 25.5}[5]
§13
那时，这些青年蒙拣选受教学习“迦勒底的文字言语，”以便“能侍立在王宫里，”每日从王的餐桌派定他们一份饮食，有吃有喝。“但以理却立志不以王的膳和王所饮的酒玷污自己。”（见但第1章）。{CTBH 26.1}[6]
§14
When these youth were selected to be educated in the learning and the tongue of the Chaldeans, that they might stand in the kings palace, there was appointed them a daily allowance from the kings table, both of food and wine. But Daniel purposed in his heart that he would not defile himself with the portion of the kings meat, nor with the wine which he drank. [SEE DANIEL 1.] {CTBH 26.1}[6]
§15
所派定给他们的食物会包括摩西律法所宣布为不洁净的肉食。他们要求管理他们的官长给他们更为清淡的饮食；但官长很犹豫，担心他们所提议的这种严格的节制会使他们的面貌很难看，让他自己遭受王的不悦。但以理请求十天的试验期，得到了允准。在试验期结束时，发现这些青年的面貌比那些吃王宴的人更加健康。因此他们起初所要求的“素菜和白水”，此后就成了但以理和他同伴们的食物。{CTBH 26.2}[7]
§16
The food appointed them would include meats pronounced unclean by the law of Moses. They requested the officer who had them in charge to give them a more simple fare; but he hesitated, fearing that such rigid abstinence as they proposed would affect their personal appearance unfavorably, and bring himself into disfavor with the king. Daniel pleaded for a ten days trial. This was granted; and at the expiration of that time these youth were found to be far more healthy in appearance than were those who had partaken of the kings dainties. Hence the simple pulse and water which they at first requested, was thereafter the food of Daniel and his companions. {CTBH 26.2}[7]
§17
这些青年进入王的宫庭，与那些既不认识也不敬畏真神上帝的人作伴，并不是出于他们自己的骄傲或野心。他们是被掳到异邦的，是无穷智慧之主把他们安置在那里的。这次他们的忠诚受到了考验，他们考虑了自己的处境及其危险与困难，然后本着敬畏上帝的心作了自己的决定。即使冒着令王不悦的危险，他们也要忠于祖辈的信仰。他们顺从了上帝的律法，无论是自然律还是道德律，上帝的福气也使他们有力量、面貌俊美、智力优越。{CTBH 26.3}[8]
§18
It was not their own pride or ambition that had brought these young men into the kings court, -- into the companionship of those who neither knew nor feared the true God. They were captives in a strange land, and Infinite Wisdom had placed them there. At this trial of their loyalty, they considered their position, with its dangers and difficulties, and then in the fear of God made their decision. Even at the risk of the kings displeasure, they would be true to the religion of their fathers. They obeyed the divine law, both physical and moral, and the blessing of God gave them strength and comeliness and intellectual power. {CTBH 26.3}[8]
§19
这些青年在幼年时期曾接受正确的教育；而今虽然与家庭的影响和圣洁的交往隔绝了，他们却尊荣了儿时的教师们。他们舍己的习惯结合了认真的宗旨、勤奋和坚定。他们不受骄傲或卑劣的野心促动；而是设法作出令人钦佩的表现，为了尊荣他们本国受压制的人民，也为了荣耀他们所侍奉的主。{CTBH 26.4}[9]
§20
These youth had received a right education in early life; and now, when separated from home influences and sacred associations, they honored the instructors of their childhood. With their habits of self-denial were coupled earnestness of purpose, diligence, and steadfastness. They were not actuated by pride or unworthy ambition; but sought to acquit themselves creditably, for the honor of their down-trodden people, and for His glory whose servants they were. {CTBH 26.4}[9]
§21
当三年的培训结束，王考问这些青年的才能和造诣时，便发现无一人能比但以理、哈拿尼亚、米沙利和亚撒利雅。他们敏锐的理解力、他们措辞的准确性、他们广博的知识，证明他们心智的活力未受损害。所以他们便在王面前侍立。“王考问他们一切事，就见他们的智慧聪明比通国的术士和用法术的胜过十倍”（但1:20）。{CTBH 27.1}[10]
§22
When the ability and acquirements of these youth were tested by the king at the end of the three years of training, none were found like unto Daniel, Hananiah, Mishael, and Azariah. Their keen apprehension, their choice and exact language, their extensive and varied knowledge, testified to the unimpaired strength and vigor of their mental powers. Therefore they stood before the king. And in all matters of understanding that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. {CTBH 27.1}[10]
§23
上帝素来尊重正直的人。那伟大的征服者把各国最有前途的青年人集中到巴比伦来。其中希伯来的俘虏最为出类拔萃。挺拔的身材，坚定灵活的脚步，清秀的容貌，敏锐的感官，纯洁的气息，——这一切都证明他们有良好的习惯，是大自然赏赐给顺从其律法之人的荣誉奖章。{CTBH 27.2}[11]
§24
God always honors the right. The most promising youth from all the lands subdued by the great conqueror had been gathered at Babylon, yet amid them all, the Hebrew captives were without a rival. The erect form, the firm, elastic step, the fair countenance, the undimmed senses, the untainted breath, -- all were so many certificates of good habits -- insignia of the nobility with which nature honors those who are obedient to her laws. {CTBH 27.2}[11]
§25
但以理和他朋友们的历史记录在圣经中，是为了后世历代青年人的益处。他们做过的事，别人也可以做。那些希伯来的青年人，岂不是在大试探中坚立，为真节制作出高尚的见证吗？今日的青年人也可以作出同样的见证。{CTBH 27.3}[12]
§26
The history of Daniel and his companions has been recorded on the pages of the inspired word, for the benefit of the youth of all succeeding ages. What men have done, men may do. Did those youthful Hebrews stand firm amid great temptations, and bear a noble testimony in favor of true temperance? -- the youth of today may bear a similar testimony. {CTBH 27.3}[12]
§27
这里所提到的教训是我们应当好好思考的。我们的危险，不是来自贫乏，而是来自富足。我们经常受试探吃喝过度。凡希望保守自己的精力完好无损地侍奉上帝的人，不但要完全禁戒各种有害或低劣的放纵，也要在使用上帝的百般恩赐上，奉行严格的节制。{CTBH 27.4}[13]
§28
The lesson here presented is one which we would do well to ponder. Our danger is not from scarcity, but from abundance. We are constantly tempted to excess. Those who would preserve their powers unimpaired for the service of God, must observe strict temperance in the use of his bounties, as well as total abstinence from every injurious or debasing indulgence. {CTBH 27.4}[13]
§29
年轻的一代为各种纵欲的诱惑所包围。尤其是在我们的大城市里，形形色色恣情纵欲之事，极易接触，且诱人参与。凡效法但以理，不肯玷污自己的人，必收获其节制良习的报赏。他们会有更大的体力和更强的耐力，犹如银行的存款，在紧急情况下可以提取。{CTBH 28.1}[14]
§30
The rising generation are surrounded with allurements calculated to tempt the appetite. Especially in our large cities, every form of indulgence is made easy and inviting. Those who, like Daniel, refuse to defile themselves, will reap the reward of their temperate habits. With their greater physical stamina and increased power of endurance, they have a bank of deposit upon which to draw in case of emergency. {CTBH 28.1}[14]
§31
身体的正确习惯，会促进精神的优越。智力、体力和长寿有赖于不变的律法。在这件事上无法碰巧或投机。大自然的上帝不会插手来保护人免除干犯自然律的后果。“每一个人都是自己命运的建筑师。”这句话里含有十分深刻的真理。虽然父母不但要为儿女的教育和训练，也要为他们品格的印记负责，但是我们在世界的地位和用途在很大的程度上仍取决于我们自己的行动。但以理和他的朋友们享受着早年正确教育和训练的好处，但单凭这些优势，并不足以使他们成为日后那样的人。到了一定的时候，他们必须自己采取行动，那时他们的前途取决于他们自己的行动。于是他们决定忠于早年所受的教训。敬畏上帝是智慧的开端，也是他们伟大的基础。祂的灵加强每一个真诚的意愿和每一高尚的决定。{CTBH 28.2}[15]
§32
Right physical habits promote mental superiority. Intellectual power, physical strength, and longevity depend upon immutable laws. There is no happen-so, no chance, about this matter. Natures God will not interfere to preserve men from the consequences of violating natures laws. There is much sterling truth in the adage, Every man is the architect of his own fortune. While parents are responsible for the stamp of character, as well as for the education and training, of their sons and daughters, it is still true that our position and usefulness in the world depend, to a great degree, upon our own course of action. Daniel and his companions enjoyed the benefits of correct training and education in early life, but these advantages alone would not have made them what they were. The time came when they must act for themselves -- when their future depended upon their own course. Then they decided to be true to the lessons given them in childhood. The fear of God, which is the beginning of wisdom, was the foundation of their greatness. His Spirit strengthened every true purpose, every noble resolution. {CTBH 28.2}[15]
§33
不节制几乎自古就咒诅了世界。挪亚的儿子因饮酒过度而品质恶劣，以致完全丧失了得体的意识，随着他的罪而来的咒诅在他的后裔身上从未减轻过。{CTBH 28.3}[16]
§34
Intemperance has cursed the world almost from its infancy. Noahs son was so debased by the excessive use of wine that he lost all sense of propriety, and the curse which followed his sin has never been lifted from his descendants. {CTBH 28.3}[16]
§35
拿答和亚比户是担任圣职的人；但他们因为饮酒而头脑糊涂，不能分别圣的和俗的。他们因献“凡火”而漠视了上帝的命令，结果被祂惩罚击杀了。{CTBH 28.4}[17]
§36
Nadab and Abihu were men in holy office; but by the use of wine their minds became so clouded that they could not distinguish between sacred and common things. By the offering of strange fire they disregarded Gods command, and were slain by his judgments. {CTBH 28.4}[17]
§37
亚历山大发现征服列国比控制他自己的情绪要容易得多。在征服列国之后，这位所谓的伟人因放纵食欲而倒下了，成了不节制的牺牲品。{CTBH 29.1}[18]
§38
Alexander found it much easier to subdue kingdoms than to rule his own spirit. After conquering nations, this so-called great man fell through the indulgence of appetite,--a victim of intemperance. {CTBH 29.1}[18]
§39
尽管有了数千年的经验和进步，沾染了历史最初几页的污迹依然在损毁我们现代文明的形像。我们无论走到哪里，都会看见醉酒及其祸患。尽管节制工作者在作出高尚的努力，但这种祸害罪恶已经站稳了脚跟。专卖法虽已通过，但除了比较有限的地区以外，法规并不能阻止祸害的蔓延。已经努力建立了一些机构，不节制的受害者们可以在那里接受帮助，克服他们可怕的食欲。这是一项高尚的工作，然而若是消除了这一切祸患的起因，就会聪明得多，有效得多了！只要考虑一下这个问题的经济方面，就会知道容忍一种正在使成千上万的人沦为乞丐的买卖是多么荒唐！我国使酒业合法化的法律正在制造酒徒，然后又花大代价提供机构使他们戒酒成为清醒的人！我们的立法者们难道不能给喝酒问题提供一个更好的解决办法吗？{CTBH 29.2}[19]
§40
Notwithstanding thousands of years of experience and progress, the same dark blot which stained the first pages of history remains to disfigure our modern civilization. Drunkenness, with all its woes, is found everywhere we go. In spite of the noble efforts of temperance workers, the evil has gained ground. License laws have been enacted, but legal regulation has not stayed its progress, except in comparatively limited territory. Efforts have been made to establish institutions where the victims of intemperance might receive help to overcome their terrible appetite. This is a noble work, but how much wiser, how much more effective, would have been the removal of the cause of all this woe! Considering only the financial aspect of this question, what folly it is to tolerate a business that is making paupers by the thousand! The laws of the land legalize the trade of making drunkards, and then at great expense provide institutions for converting them again into sober men! Can our legislators furnish no better solution of the liquor question? {CTBH 29.2}[19]
§41
只要法律许可酒类的销售，不节制的人从戒酒所里得到的帮助就不大。因为他们不能永远留在那里。他们必须重返社会。饮酒的欲望虽已抑制，却没有完全消灭。当试探在各处来袭击他们时，他们往往很容易重入牢笼。 {CTBH 29.3}[20]
§42
So long as the sale of liquor is sanctioned by law, the victims of appetite can receive but little benefit through inebriate asylums. They cannot remain there always; they must again take their place in society. The appetite for intoxicating drinks, though it may be subdued, is not wholly destroyed; and when temptation assails them, as it must on every hand, they too often fall an easy prey. {CTBH 29.3}[20]
§43
如何击退罪恶的狂澜呢？应当制定法律严格实施，禁止贩酒饮酒。应当全力鼓励酒徒恢复节制和美德。还需更进一步铲除我国醉酒的祸根。要消除对酒的欲望，就会结束贩酒和饮酒。{CTBH 29.4}[21]
§44
What can be done to press back the inflowing tide of evil? Let laws be enacted and rigidly enforced prohibiting the sale and use of ardent spirits as a beverage. Let every effort be made to encourage the inebriates return to temperance and virtue. But even more than this is needed to banish the curse of inebriety from our land. Let the appetite for intoxicating liquors be removed, and the demand for them is at an end. {CTBH 29.4}[21]
§45
只能允许严格节制和正直的人进入我们的立法机构，并拣选他们主持我们的法庭。让不节制不道德的人进行裁决，我们的财产，名誉，甚至生命本身都是不安全的。由于醉酒的陪审员，律师，证人，甚至法官的不公正，多少无辜的人被定死罪，更有多少人被剥夺了地上的一切财产啊！{CTBH 30.1}[22]
§46
Only men of strict temperance and integrity should be admitted to our legislative halls, or chosen to preside in our courts of justice. Property, reputation, and even life itself, are insecure when left to the judgment of men who are intemperate and immoral. How many innocent persons have been condemned to death, how many more have been robbed of all their earthly possessions, by the injustice of drinking jurors, lawyers, witnesses, and even judges! {CTBH 30.1}[22]
§47
现在需要象但以理那样敢作敢为的人。今日的世界需要纯洁的心和强壮无畏的手。上帝的计划是要人不断进步，日日达到更高的优秀程度。我们若是设法自助，祂就必帮助我们。每一个基督徒都有本分留意使自己的榜样和影响在改革的一边。但愿福音的传道人扬起声来如同吹号，向百姓说明他们的过犯，向以色列家说明他们的罪恶。青年需要受教导。我们在两个世界的有福盼望取决于我们在一个世界的进步。我们应该在各方面严防走向不节制的第一步。我们若愿保持自己的儿女远离邪恶，就必须给他们一个正确的榜样，然后教导他们敬畏上帝，以上帝为他们的智慧和力量。{CTBH 30.2}[23]
§48
There is need now of men like Daniel to do and dare. A pure heart and a strong, fearless hand are wanted in the world today. God designed that man should be constantly improving,--daily reaching a higher point in the scale of excellence. He will help us, if we seek to help ourselves. It is the duty of every Christian to see that his example and influence are on the side of reform. Let ministers of the gospel lift up their voice like a trumpet, and show the people their transgression, and the house of Israel their sins. The youth need to be instructed. Our hope of happiness in two worlds depends upon our improvement of one. We should be guarded at every point against the first approach to intemperance. If we would preserve our children from evil, we must give them a right example, and then teach them to make God their fear, their wisdom, and their strength. {CTBH 30.2}[23]
§49
饮酒败坏理智，使人硬着心肠抵制每一种纯正圣洁的感化力。连无生命的石头也会比因不节制而麻痹了感官的人更能听从真理和公义的呼吁。那些冒险踏入禁路的人是逐渐而无意中被诱导的，直到他们变得消沉、败坏、疯狂了。在基督徒睡觉的时候，这个不节制的大祸害不断积蓄力量捕捉新的受害者。若是唤醒基督徒们在凡事节制上的道德敏感性，且使他们认识到每一个人最终的命运取决于其所养成的习惯，他们就能以身作则地帮助那些在自制方面软弱的人去抵抗食欲的渴望。{CTBH 30.3}[24]
§50
The use of intoxicating liquor dethrones reason, and hardens the heart against every pure and holy influence. The inanimate rocks will sooner listen to the appeals of truth and justice than will that man whose sensibilities are paralyzed by intemperance. Those who venture to enter the forbidden path are gradually and unconsciously led on, until they become demoralized, corrupted, and maddened. And while Christians are asleep, this evil is gaining more strength and making fresh victims. If the moral sensibilities of Christians were aroused upon the subject of temperance in all things, and they realized that the final destiny of every one depends upon the habits he forms, they could, by their example, help those who are weak in self-control, to resist the cravings of appetite. {CTBH 30.3}[24]
§51
我们看到我国为消除不节制而作出了艰巨的努力；但要制服和拴住这头大狮子确实很困难。如果把用来抵制这一大祸害的努力，放一半在教导父母们明白在养成儿女的习惯和品格方面的责任上，所得的益处就会比现在单与充分发长了的祸害搏斗强一千倍了。对烈酒的不自然欲望是在家里养成的，在许多情况下，是在那其热心倡导节制运动之人的餐桌上造成的。我们祝愿从事这项善工的工人获得成功；但我们也邀请他们更深入地探究他们所反对之祸害的起因，并更加彻底而不懈地进行改革的工作。{CTBH 31.1}[25]
§52
We witness great struggles in our country to put down intemperance; but it is a hard matter to overcome and chain a full-grown lion. If half the efforts that have been put forth to stay this giant evil had been directed toward enlightening parents in regard to their responsibility in forming the habits and character of their children, a thousand-fold more good might have resulted. The unnatural appetite for spirituous liquors is often created at home, in many cases at the tables of the very ones who are most zealous to lead out in the temperance work. We bid all workers Godspeed; but we invite them to look more deeply into the cause of the evil they war against, and to be more thorough and consistent in reform. {CTBH 31.1}[25]
§53
藉着在家中开始的不节制，消化器官先是变得衰弱，不久平常的食物就不能满足食欲了。不健康的状况既已确立，就有了对刺激性更强的食物的渴求。茶和咖啡能够立即见效。在这些毒物的影响之下，神经系统兴奋起来；在有些情况下，智力暂时似乎是有了活力，想像力也更加活泼了。因为这些刺激品能产生这种令人愉快的效果，许多人便断定自己需要这些东西；但总有一种反作用。神经系统已把它将来的资源借来用到现在，这一切暂时的鼓舞之后便是相应的沮丧。从茶和咖啡得到的突然的轻松乃是一个证据，证明那种似乎是力量的东西不过是神经的兴奋，结果必对身体系统造成伤害。{CTBH 31.2}[26]
§54
Through the intemperance begun at home, the digestive organs first become weakened, and soon ordinary food does not satisfy the appetite. Unhealthy conditions are established, and there is a craving for more stimulating food. Tea and coffee produce an immediate effect. Under the influence of these poisons the nervous system is excited, and in some cases, for the time being, the intellect seems to be invigorated, the imagination more vivid. Because these stimulants produce such agreeable results, many conclude that they really need them; but there is always a reaction. The nervous system has borrowed power from its future resources for present use, and all this temporary invigoration is followed by a corresponding depression. The suddenness of the relief obtained from tea and coffee, is an evidence that what seems to be strength is only nervous excitement, and consequently must be an injury to the system. {CTBH 31.2}[26]
§55
如此养成的食欲不断渴求某种更强烈的东西，要求更惬意的刺激。它的要求变得越来越频繁，也越来越难控制。身体系统更加疲惫，若无不自然的刺激，就更不能做什么，对这些东西的渴望也越来越强，直到意志被压服，似乎无力拒绝不自然的渴望了。{CTBH 31.3}[27]
§56
The appetite thus educated to crave continually something stronger, demands an increase of the agreeable excitement. Its demands become more frequent, and more difficult to control. The more debilitated the system and the less able to do without unnatural stimulus, the more the desire for these things increases, until the will is overborne, and there seems to be no power to deny the unnatural craving. {CTBH 31.3}[27]
§57
一旦偏离了正路，就难以返回了。屏障拆除了，保障也拆毁了。在错误的方向迈出一步就为下一步预备了道路。稍微偏离正义和原则就会导致与上帝隔绝，可能终结于灭亡。我们做过一次的，就更容易更自然地做第二次；在某条道路上前进，无论是对是错，都比起步的时候更容易。在上帝面前败坏我们的作为，不及在品格上培植公义和真理的习惯费时费力。{CTBH 32.1}[28]
§58
When there has been a departure from the right path, it is difficult to return. Barriers have been broken down, safeguards removed. One step in the wrong direction prepares the way for another. The least deviation from right principles will lead to separation from God, and may end in destruction. What we do once we more readily do again; and to go forward in a certain path, be it right or wrong, is more easy than to start. To corrupt our ways before God requires no effort; but to engraft habits of righteousness and truth upon the character takes time and patient endeavor. {CTBH 32.1}[28]
§59
许多不愿把酒送到邻舍嘴边的人，却在从事酿酒，从而使他们的影响违背节制的事业。根据上帝的律法，我看不出基督徒可以本着良心为市场酿制和生产啤酒，葡萄酒和苹果酒。{CTBH 32.2}[29]
§60
Many who would hesitate to place liquor to a neighbors lips, will engage in the raising of hops, and thus lend their influence against the temperance cause. I cannot see how, in the light of the law of God, Christians can conscientiously engage in the raising of hops or in the manufacture of wine and cider for the market. {CTBH 32.2}[29]
§61
我常听见人说：“这只是甜苹果汁，完全无害，甚至是有益健康的。”于是几夸脱，或几加仑的苹果汁就带到了家里。几天之内它是甜的；然后开始发酵，其浓郁的香味更迎合许多人的口味。贪爱葡萄酒或苹果酒的人不愿承认自己所喜欢的饮料已经变烈发酸了。{CTBH 32.3}[30]
§62
I have often heard people say, Oh! this is only sweet cider. It is perfectly harmless, and even healthful. Several quarts, perhaps gallons, are carried home. For a few days it is sweet; then fermentation begins. The sharp taste makes it all the more acceptable to many palates, and the lover of sweet wine and cider is loth to admit that his favorite beverage ever becomes hard and sour. {CTBH 32.3}[30]
§63
葡萄酒和苹果酒与浓酒一样会醉人的，而且是最坏的一种沉醉。情欲越败坏；品格的变化越大，就越执意顽固。几夸脱的苹果酒或葡萄酒就可以唤起对更烈之酒的嗜好。在许多情况下，习惯性酒徒就是这样打下饮酒习惯的基础的。{CTBH 32.4}[31]
§64
Intoxication is just as really produced by wine and cider as by stronger drinks, and it is the worst kind of inebriation. The passions are more perverse; the transformation of character is greater, more determined and obstinate. A few quarts of cider or wine may awaken a taste for stronger drinks, and in many cases those who have become confirmed drunkards have thus laid the foundation of the drinking habit. {CTBH 32.4}[31]
§65
对于那些遗传了兴奋剂欲望的人来说，在家里藏有葡萄酒或苹果酒，一点儿也不安全，因为撒但不断引诱他们纵饮。他们既屈从于他的试探，就不知何为止境；胃口会要求放纵无度，以毁灭他们为满足。大脑被蒙蔽了；理性不再掌权。他们便受制于情欲。纵饮葡萄酒或苹果酒的结果，便是淫乱的事泛滥，并犯下几乎各种形式的罪恶。一个喜欢这些兴奋剂并养成饮用习惯的人，是不可能在恩典中长进的。他变得粗俗不堪，耽于声色，被兽欲控制了心智更高尚的能力，不再崇尚美德了。{CTBH 32.5}[32]
§66
For persons who have inherited an appetite for stimulants, it is by no means safe to have wine or cider in the house; for Satan is continually soliciting them to indulge. If they yield to his temptations, they do not know where to stop; appetite clamors for indulgence, and is gratified to their ruin. The brain is clouded; reason no longer holds the reins, but lays them on the neck of lust. Licentiousness abounds, and vices of almost every type are practiced as the result of indulging the appetite for wine and cider. It is impossible for one who loves these stimulants, and accustoms himself to their use, to grow in grace. He becomes gross and sensual; the animal passions control the higher powers of the mind, and virtue is not cherished. {CTBH 32.5}[32]
§67
少量饮酒乃是一所学校，人们在其中接受酒鬼生涯的教育。撒但这样渐渐引人离开节制的堡垒；葡萄酒和苹果酒也是这样悄悄地在人的胃口上发挥作用，使人毫无防范地走上醉酒的道路。嗜好兴奋剂的胃口养成了，神经系统紊乱了；撒但使人的头脑处于不安的狂热中；可怜的受害者还自以为很安全，继续喝淡酒，直到打破了每一道栅栏，牺牲了每一条原则。最坚强的决心摧毁了；永恒的福利也不足以把堕落的食欲控制在理性之下。有些人从来就没有真正醉过，却时常受淡酒的影响。他们处于亢奋之中，思想不稳定，虽然没有真正发狂，却实在失去了平衡；因为高尚的智力被扭曲了。{CTBH 33.1}[33]
§68
Moderate drinking is the school in which men are receiving an education for the drunkards career. So gradually does Satan lead away from the strongholds of temperance, so insidiously do wine and cider exert their influence upon the taste, that the highway to drunkenness is entered upon all unsuspectingly. The taste for stimulants is cultivated; the nervous system is disordered; Satan keeps the mind in a fever of unrest; and the poor victim, imagining himself perfectly secure, goes on and on, until every barrier is broken down, every principle sacrificed. The strongest resolutions are undermined, and eternal interests are too weak to keep the debased appetite under the control of reason. Some are never really drunk, but are always under the influence of mild intoxicants. They are feverish, unstable in mind, not really delirious, but as truly unbalanced; for the nobler powers of the mind are perverted. {CTBH 33.1}[33]
§69
我们无论到哪里去，都会遇见吸烟的人，因这种嗜好而使身心衰弱。人们有权利剥夺他们的创造主和世人应得的服务吗？烟草是一种阴险的慢性毒药，它对人体系统的影响比酒更难清除。烟瘾比酒瘾对人的捆绑更重。这是一种令人厌恶的习惯，既污染吸烟的人，也严重骚扰别人。我们经过一群人时，很少不遇到人们呼出的毒气喷到我们脸上。留在充满着烟酒气味的火车车厢或房间里，即或不危险，也是难受的。这样污染别人必须呼吸的空气难道是正直的行为吗？{CTBH 33.2}[34]
§70
Wherever we go, we encounter the tobacco devotee, enfeebling both mind and body by his darling indulgence. Have men a right to deprive their Maker and the world of the service which is their due? Tobacco is a slow, insidious poison. Its effects are more difficult to cleanse from the system than are those of liquor. It binds the victim in even stronger bands of slavery than does the intoxicating cup. It is a disgusting habit, defiling to the user, and very annoying to others. We rarely pass through a crowd but men will puff their poisoned breath in our faces. It is unpleasant, if not dangerous, to remain in a railway car or in a room where the atmosphere is impregnated with the fumes of liquor and tobacco. Is it honest thus to contaminate the air which others must breathe? {CTBH 33.2}[34]
§71
爱好吸烟的人有什么力量来制止不节制的潮流呢？在把斧子放在树根上之前，必须先在吸烟的问题上作一番改革。茶，咖啡，烟草和酒类，是不同程度的人为兴奋剂。{CTBH 34.1}[35]
§72
What power can the tobacco devotee have to stay the progress of intemperance? There must be a revolution upon the subject of tobacco before the ax will be laid at the root of the tree. Tea, coffee, and tobacco, as well as alcoholic drinks, are different degrees in the scale of artificial stimulants. {CTBH 34.1}[35]
§73
上面说到，茶与咖啡的影响与葡萄酒，果酒，烈性酒和烟草如出一辙。{CTBH 34.2}[36]
§74
The effect of tea and coffee, as heretofore shown, tends in the same direction as that of wine and cider, liquor and tobacco. {CTBH 34.2}[36]
§75
茶是一种刺激品，且在一定程度上使人迷醉。它逐渐损害身心的精力。它的第一种影响是令人兴奋，因为它刺激身体这部活机器的情绪；喝茶的人便以为这对他很有用。但这是一个误解。当它的影响消失时，不自然的力量没有了，结果便是衰弱无力，与它所引起的虚假活力相称。饮茶的第二种影响，便是头痛，失眠，心悸，不消化，神经颤动，以及其它许多害处。{CTBH 34.3}[37]
§76
Tea is a stimulant, and to a certain extent produces intoxication. It gradually impairs the energy of body and mind. Its first effect is exhilarating, because it quickens the motions of the living machinery; and the tea-drinker thinks that it is doing him great service. But this is a mistake. When its influence is gone, the unnatural force abates, and the result is languor and debility corresponding to the artificial vivacity imparted. The second effect of tea drinking is headache, wakefulness, palpitation of the heart, indigestion, trembling, and many other evils. {CTBH 34.3}[37]
§77
喝咖啡是一种有害的嗜好。它会暂时使人头脑兴奋，作出异常的举动，然而后果却是精疲力尽，极度衰弱，丧失体力，智力和道德的力量。思维失去了活力，若不藉着坚决的努力克服这种习惯，大脑的活动就永远被削弱了。{CTBH 34.4}[38]
§78
Coffee is a hurtful indulgence. It temporarily excites the mind to unwonted action, but the after-effect is exhaustion, prostration, paralysis of the mental, moral, and physical powers. The mind becomes enervated, and unless through determined effort the habit is overcome, the activity of the brain is permanently lessened. {CTBH 34.4}[38]
§79
这一切刺激神经的东西，会消耗人的生命力。由混乱的神经所引起的骚动，焦躁和心理脆弱，变成了好斗的情绪，敌视属灵的进步。如此看来，倡导节制和健康改良的人，难道不应觉醒，抵制这些有害饮料的祸患吗?有时戒除喝茶与咖啡的习惯很困难，就象酒徒戒酒那样。把钱花在茶和咖啡上比浪费掉更糟。它们对饮用者只有害处，而且是持续的害处。那些服用茶，咖啡，鸦片和酒类的人，有时也会高寿，但这并不是支持人服用这些兴奋剂的理由。这些人本来可以成就，却因不节制的习惯而未能成就的事，只有在上帝的大日才会显明。{CTBH 34.5}[39]
§80
All these nerve irritants are wearing away the life-forces, and the restlessness caused by shattered nerves, the impatience, the mental feebleness, become a warring element, antagonizing to spiritual progress. Then should not those who advocate temperance and reform be awake to counteract the evils of these injurious drinks? In some cases it is as difficult to break up the tea-and-coffee habit as it is for the inebriate to discontinue the use of liquor. The money expended for tea and coffee is worse than wasted. They do the user only harm, and that continually. Those who use tea, coffee, opium, and alcohol, may sometimes live to old age, but this fact is no argument in favor of the use of these stimulants. What these persons might have accomplished, but failed to do because of their intemperate habits, the great day of God alone will reveal. {CTBH 34.5}[39]
§81
那些依靠茶和咖啡的刺激来工作的人，会发现这样做的不良影响将是神经衰弱和无力自制。疲劳的神经需要休息和安静。自然需要时间恢复其消耗的精力。若是用刺激品来驱策自然之力，结果是每次这样做，其真正的力量就减少一次。在反常的刺激之下，也许会有一时的效果，但渐渐地会更难以唤起精力到预期的程度，至终衰竭的自然再也不能起反应了。{CTBH 35.1}[40]
§82
Those who resort to tea and coffee for stimulation to labor, will feel the evil effects of this course in trembling nerves and lack of self-control. Tired nerves need rest and quiet. Nature needs time to recuperate her exhausted energies. But if her forces are goaded on by the use of stimulants, there is, whenever this process is repeated, a lessening of real force. For a time more may be accomplished under the unnatural stimulus, but gradually it becomes more difficult to rouse the energies to the desired point, and at last exhausted nature can no longer respond. {CTBH 35.1}[40]
§83
喝茶和咖啡的习惯，坏处比人们所常猜想的更大。不少惯用刺激性饮料的人，患头痛和神经衰弱，因生病而浪费了许多的光阴。他们以为自己没有兴奋剂就不能生活，却不知道它对健康的影响。更危险的是，人们常常把它的恶果归咎于其它因素。{CTBH 35.2}[41]
§84
The habit of drinking tea and coffee is a greater evil than is often suspected. Many who have accustomed themselves to the use of stimulating drinks, suffer from headache and nervous prostration, and lose much time on account of sickness. They imagine they cannot live without the stimulus, and are ignorant of its effect upon health. What makes it the more dangerous is, that its evil effects are so often attributed to other causes. {CTBH 35.2}[41]
§85
使用兴奋剂使全身受害。神经失去平衡，肝的功能受损，血液的质量和循环受到影响，皮肤发黄，没有活力，头脑也受到损害。这些兴奋剂的即刻影响，是要刺激头脑过度活动，结果只能使它更加软弱而不能发挥功能。其后果是智力，体力和道德力量的衰竭。于是我们就看到判断力不健全，心理不平衡，神经质的男男女女。他们往往表现出急躁，易怒、挑剔的精神，用放大镜看别人的过错，却看不到自己的缺点。{CTBH 35.3}[42]
§86
Through the use of stimulants, the whole system suffers. The nerves are unbalanced, the liver is morbid in its action, the quality and circulation of the blood are affected, and the skin becomes inactive and sallow. The mind, too, is injured. The immediate influence of these stimulants is to excite the brain to undue activity, only to leave it weaker and less capable of exertion. The after-effect is prostration, not only mental and physical, but moral. As a result we see nervous men and women, of unsound judgment and unbalanced mind. They often manifest a hasty, impatient, accusing spirit, viewing the faults of others as through a magnifying glass, and utterly unable to discern their own defects. {CTBH 35.3}[42]
§87
当这些喝茶喝咖啡的人聚在一起社交娱乐时，他们那有害习惯的后果就表现出来了。大家开怀畅饮所喜欢的饮料。当他们受到刺激兴奋起来的时候，就信口开河，说别人的坏话，滔滔不绝，口不择言。谣言蜚语彼此传闻，诽谤的毒素往往随之而播散。这些轻率饶舌的人，忘了自己身旁还有一位见证者。一位眼不可见的守望者正把他们的话语记在天上的册子中。这一切恶意的批评，言过其实的报告和嫉妒的情感，在茶水带来的兴奋中表达出来，都被耶稣记录为针对祂本身的攻击。因为“这些事你们既作在我这弟兄中一个最小的身上，就是作在我身上了”（太25:40）。{CTBH 36.1}[43]
§88
When these tea and coffee users meet together for social entertainment, the effects of their pernicious habit are manifest. All partake freely of the favorite beverages, and as the stimulating influence is felt, their tongues are loosened, and they begin the wicked work of talking against others. Their words are not few or well chosen. The tidbits of gossip are passed around, too often the poison of scandal as well. These thoughtless gossipers forget that they have a witness. An unseen Watcher is writing their words in the books of heaven. All these unkind criticisms, these exaggerated reports, these envious feelings, expressed under the excitement of the cup of tea, Jesus registers as against himself. Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. [MATT. 25:40.] {CTBH 36.1}[43]
§89
我们已经因祖先的错误习惯而受苦。可是有多少人还在采取在各方面比祖先更甚的错行！鸦片、茶、咖啡、烟草和酒类，正迅速扑灭仅留于人类身上的活力火花！每年被人所喝掉的酒达数以百万计加仑，还有数以百万计的钱化在烟草上。这些食欲的奴隶们，不断地把他们的收入浪费在情欲的放纵上，同时却剥夺了儿女们的衣食和受教育的机会。只要这些祸害存在，社会就不可能有正常的状态。{CTBH 36.2}[44]
§90
We are already suffering because of the wrong habits of our fathers, and yet how many take a course in every way worse than theirs! Opium, tea, coffee, tobacco, and liquor are rapidly extinguishing the spark of vitality still left in the race. Every year millions of gallons of intoxicating liquors are drank, and millions of dollars are spent for tobacco. And the slaves of appetite, while constantly spending their earnings in sensual indulgence, rob their children of food and clothing and the advantages of education. There can never be a right state of society while these evils exist. {CTBH 36.2}[44]
§91
当人放纵饮酒的欲望时，就自愿喝下了酒，于是原本按上帝的形像创造的人，就降格到动物的水平。理性麻痹了，智力也麻木，兽性的情欲激发起来了，于是犯下了最卑鄙的罪行。喝酒或吸烟的人怎能把专一的心献给上帝呢？这是不可能的事。他也不能爱人如己。心爱的放纵占用了他全部的感情。为了满足对烈酒的渴望，他出卖理智和自制。他喝那麻木大脑、麻痹理智的东西，使他成了家人的羞辱和祸根，对他周围一切的人来说也是一个可怕的人。人们如果愿意凡事节制，不摸、不尝、不拿茶、咖啡、烟、酒、鸦片和含酒精的饮料，理智就会掌权，控制食欲和情欲。{CTBH 36.3}[45]
§92
When the appetite for spirituous liquor is indulged, the man voluntarily places to his lips the draught which debases below the level of the brute, him who was made in the image of God. Reason is paralyzed, the intellect is benumbed, the animal passions are excited, and then follow crimes of the most debasing character. How can the user of rum or tobacco give to God an undivided heart? It is impossible. Neither can he love his neighbor as himself. The darling indulgence engrosses all his affections. To gratify his craving for strong drink, he sells reason and self-control. He places to his lips that which stupefies the brain, paralyzes the intellect, and makes him a shame and curse to his family, and a terror to all around him. If men would become temperate in all things, if they would touch not, taste not, handle not, tea, coffee, tobacco, wines, opium, and alcoholic drinks, reason would take the reins of government in her own hands, and hold the appetites and passions under control. {CTBH 36.3}[45]
§93
撒但藉着食欲控制人的思想和整个人。成千上万本可以活着的人，已进入坟墓，身体，心智和道德都败坏了，因为他们把自己的一切能力都牺牲在食欲的放纵上了。这个世代的人远比几代前的人需要上帝的恩典所加强的意志力的帮助，以抵挡撒但的试探，抗拒扭曲食欲的丝毫放纵。但是现代人的自制力比不上那时的人。那些放纵这些兴奋剂的人把他们堕落的食欲和情欲传给了他们的儿女。现在需要更大的道德力去抵挡各种形式的不节制行为。唯一完全安全的方针就是站稳立场，在凡事上实行严格的节制，决不要冒险踏入危险的道路。{CTBH 37.1}[46]
§94
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. Those who indulged in these stimulants transmitted their depraved appetites and passions to their children, and greater moral power is now required to resist intemperance in all its forms. The only perfectly safe course is to stand firm, observing strict temperance in all things, and never venturing into the path of danger. {CTBH 37.1}[46]
§95
我深感关心的是父母们应当认识到此时落在他们身上的严肃责任。我们正在养育儿女，他们要么会受撒但的能力支配，要么受基督的能力支配。确保抵制不节制势力的唯一方法，就是完全禁戒葡萄酒，啤酒和其他酒类。我们要教导孩子们，他们若要成为勇敢的人，就必须远离这些东西。上帝已指示我们什么是真正的勇敢。只有得胜的人才会受到尊荣；他的名字也不会从生命册上涂抹。{CTBH 37.2}[47]
§96
I feel an intense interest that fathers and mothers should realize the solemn obligations that are resting upon them at this time. We are bringing up children who will be controlled by the power of Satan or by that of Christ. The only way in which any can be secure against the power of intemperance, is to abstain wholly from wine, beer, and strong drinks. We must teach our children that in order to be manly they must let these things alone. God has shown us what constitutes true manliness. It is he that overcometh who will be honored, and whose name will not be blotted out of the book of life. {CTBH 37.2}[47]
§97
当耶和华要兴起参孙作祂百姓的拯救者时，祂吩咐母亲在孩子出生前就要有正确的生活习惯。这条禁令还从一开始就下达给那孩子；因为他从一生下来就要奉献给上帝，作拿细耳人。{CTBH 37.3}[48]
§98
When the Lord would raise up Samson as a deliverer of his people, he enjoined upon the mother correct habits of life before the birth of her child. And the same prohibition was to be imposed, from the first, upon the child; for he was to be consecrated to God as a Nazarite from his birth. {CTBH 37.3}[48]
§99
上帝的天使向玛挪亚的妻子显现，告诉她将要生一个儿子，并为此向她发出重要指示：“你当谨慎，清酒浓酒都不可喝，一切不洁之物，也不可吃”（士13:4,14）。{CTBH 38.1}[49]
§100
The angel of God appeared to the wife of Manoah, and informed her that she should have a son; and in view of this he gave her the important directions: Now therefore beware, I pray thee, and drink not wine nor strong drink, and eat not any unclean thing. [JUDGES 13:4, 14.] {CTBH 38.1}[49]
§101
上帝有重要的工作要玛挪亚的应许之子去做，并保证他获得从事这项工作的资格，母亲和孩子的习惯都要小心控制。天使指示玛挪亚的妻子说：“清酒浓酒都不可喝，一切不洁之物也不可吃。凡我所吩咐的，她都当遵守。”母亲的习惯会影响孩子向善还是向恶。如果她想为自己的孩子寻求福利，她自己就必须受原则控制，而且必须实行节制和克己。{CTBH 38.2}[50]
§102
God had important work for the promised child of Manoah to do, and it was to secure for him the qualifications necessary for this work, that the habits of both the mother and the child were to be so carefully regulated. Neither let her drink wine nor strong drink, was the angels instruction for the wife of Manoah, nor eat any unclean thing; all that I commanded her let her observe. The child will be affected for good or evil by the habits of the mother. She must herself be controlled by principle, and must practice temperance and self-denial, if she would seek the welfare of her child. {CTBH 38.2}[50]
§103
在《新约》中，我们看了一个同样感人的例子，体现了节制习惯的重要性。{CTBH 38.3}[51]
§104
In the New Testament we find a no less impressive example of the importance of temperate habits. {CTBH 38.3}[51]
§105
施洗约翰是一位改革家。上帝把一项为当时代的百姓要做的大工交托给他。在为这项工作做准备时，他所有的习惯都要小心控制，甚至从他出生的时候起就开始了。天使加百列奉差遣从天而来，指示约翰的父母健康改良的原则。天使说： “他……清酒浓酒都不可喝，从母腹就被圣灵充满了”（路1:15）。{CTBH38.4}[52]
§106
John the Baptist was a reformer. To him was committed a great work for the people of his time. And in preparation for that work, all his habits were carefully regulated, even from his birth. The angel Gabriel was sent from heaven to instruct the parents of John in the principles of health reform. He shall drink neither wine nor strong drink, said the heavenly messenger; and he shall be filled with the Holy Ghost. [LUKE 1:15.] {CTBH 38.4}[52]
§107
约翰让自己与朋友和奢华的生活分开，独自住在旷野里，靠纯素食维持生活。他简朴的服装——骆驼毛的衣服——对他那代人，特别是犹太祭司们的奢侈和炫耀乃是一种谴责。他简单的饮食——蝗虫和野蜜，也是对各处盛行的暴饮贪食的一种谴责。{CTBH38.5}[53]
§108
John separated himself from his friends, and from the luxuries of life, dwelling alone in the wilderness, and subsisting upon a purely vegetable diet. The simplicity of his dress -- a garment woven of camels hair -- was a rebuke to the extravagance and display of the people of his generation, especially of the Jewish priests. His diet also, of locusts and wild honey, was a rebuke to the gluttony that everywhere prevailed. {CTBH 38.5}[53]
§109
先知玛拉基预言了约翰的工作：“看哪，耶和华大而可畏之日未到以前，我必差遣先知以利亚到你们那里去。他必使父亲的心转向儿女，儿女的心转向父亲，免得我来咒诅遍地”（玛4:5,6）。施洗约翰带着以利亚的心志能力而来，要为主预备道路，使百姓转向义人的智慧。他预表生活在末世的人。上帝已将神圣的真理托付给他们，要他们呈现在世人面前，为基督的第二次显现预备道路。约翰所实行的节制原则，现今警告世界人子即将降临的人也应该遵守。{CTBH 39.1}[54]
§110
The work of John was foretold by the prophet Malachi: Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord; and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers. [MAL. 4:5, 6.] John the Baptist went forth in the spirit and power of Elijah, to prepare the way of the Lord, and to turn the people to the wisdom of the just. He was a representative of those living in the last days, to whom God has intrusted sacred truths to present before the people, to prepare the way for the second appearing of Christ. And the same principles of temperance which John practiced should be observed by those who in our day are to warn the world of the coming of the Son of man. {CTBH 39.1}[54]
§111
上帝照着祂自己的形像造了人，祂希望人将赐给他的各项能力保持完好无损，用来侍奉创造主。因此我们岂不该听从祂的告戒，努力保持各项能力处于最佳状态好侍奉祂么？我们所能献给上帝的，即使是最好的也十分软弱。{CTBH 39.2}[55]
§112
God has made man in his own image, and he expects man to preserve unimpaired the powers that have been imparted to him for the Creators service. Then should we not heed his admonitions, and seek to preserve every power in the best condition to serve him? The very best we can give to God is feeble enough. {CTBH 39.2}[55]
§113
现今世界上为什么有那么多不幸呢？是因为上帝喜爱看到祂所创造的人受苦吗？——不是！是人因不道德的习惯而衰弱了。我们惋惜亚当的违命，似乎以为我们的始祖在屈服于试探时表显出极大的软弱；但是如果亚当的违命只是我们所遇到的唯一罪恶，世人的状况就会比现在好多了。从亚当的日子以来，堕落是接二连三发生的。{CTBH 39.3}[56]
§114
Why is there so much misery in the world today? Is it because God loves to see his creatures suffer? -- O no! it is because men have become weakened by immoral practices. We mourn over Adams transgression, and seem to think that our first parents showed great weakness in yielding to temptation; but if Adams transgression were the only evil we had to meet, the condition of the world would be much better than it is. There has been a succession of falls since Adams day. {CTBH 39.3}[56]
§115
纵饮烈酒正在世上造成极大的不幸。虽然喝酒的人再三蒙告诫他们是在缩短自己的寿命，但他们依旧继续犯罪。为何不停止违背上帝的律法呢？为何不设法保持自己在健康状态呢？这正是上帝对他们的要求。如果基督徒愿意让自己的一切食欲和情欲都受已蒙启迪的良心所控制，认识到服从管理生命和健康的律法乃是他们对上帝和同胞应尽的本分，他们就会拥有健康体力和智力的福气；并拥有道德的力量与撒但作战，奉那已为他们得胜之主的名，得胜而有余。 {CTBH 39.4}[57]
§116
Indulgence in spirituous liquors is causing great wretchedness in the world. Though liquor drinkers are told again and again that they are shortening their life, they still go on in transgression. Why not cease to break the laws of God? Why not seek to preserve themselves in a condition of health? This is what God requires of them. If Christians would bring all their appetites and passions under the control of enlightened conscience, feeling it a duty they owe to God and to their neighbor to obey the laws which govern life and health, they would have the blessing of physical and mental vigor; they would have moral power to engage in the warfare against Satan; and in the name of Him who conquered in their behalf, they might be more than conquerors on their own account. {CTBH 39.4}[57]
§117
我们周围都是堕落食欲的受害者，你要为他们做什么呢？你难道不藉着自己的榜样帮助他们踏上节制的道路吗？你既意识到正在袭击在我们周围成长的青年人的种种试探，难道你不设法去警告和拯救他们吗？谁愿意站在主的一边呢？谁愿意帮助击退正在充满世界的这种不道德、祸患和困苦的狂澜呢？我们劝你们转而注意得胜的工作。那些最终有权到生命树那里的人，必是那些遵守了上帝诫命的人。{CTBH 40.1}[58]
§118
All around us are the victims of depraved appetite, and what are you going to do for them? Can you not, by your example, help them to place their feet in the path of temperance? Can you have a sense of the temptations that are coming upon the youth who are growing up around us, and not seek to warn and save them? Who will stand on the Lords side? Who will help to press back this tide of immorality, of woe and wretchedness, that is filling the world? We entreat of you to turn your attention to the work of overcoming. Those who shall at last have a right to the tree of life, will be those who have kept Gods commandments. {CTBH 40.1}[58]
§119
克服对麻醉品和刺激物的胃口不是一件容易的事。但是奉基督的名可以获得这一伟大胜利。祂对堕落人类的爱是那么伟大，以致付出了无限的牺牲，好接触降格的人类，并且用祂的神能最终将他们提拔到祂的宝座。但基督是否要为人成就祂足能成就的，是取决于人的。上帝不会违背人的意愿去救他脱离撒但诡计。人必须付出努力，无论如何都要得胜；人必须与基督同工。这样，藉着他有权靠着耶稣全能的名所获得的胜利，他就可以成为上帝的后嗣，与基督同享祂的荣耀。醉酒的人不能承受上帝的国；但“得胜的，我要赐他在我宝座上与我同坐，就如我得了胜，在我父的宝座上与祂同坐一般”（启3:21）。{CTBH 40.2}[59]
§120
It is not an easy matter to overcome the appetite for narcotics and stimulants. But in the name of Christ this great victory can be gained. His love for the fallen race was so great that he made an infinite sacrifice to reach them in their degradation, and through his divine power finally elevate them to his throne. But it rests with man whether Christ shall accomplish for him that which he is fully able to do. God cannot work against mans will to save him from Satans artifices. Man must put forth his human power to resist and conquer at any cost; he must be a co-worker with Christ. Then, through the victory that it is his privilege to gain by the all-powerful name of Jesus, he may become an heir of God, and a partaker with Christ of his glory. No drunkard can inherit the kingdom of God; but to him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. [REV. 3:21.] {CTBH 40.2}[59]