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/ 
 
 
 THE BIBLE 
 
 NATIONAL t,„B^„^ 
 
 AND THE 
 
 r 
 
 t 
 
 r 
 
 TEMPERANCE QUESTION. 
 
 \ 
 
 BY THE 
 
 REV. W. H. ^VITHROW, M.A. 
 
 V/ 
 
 " Wine is a mocker, strong drink la raging." — Prov. xx. 1. 
 
 " Look not thou upon the wine when it is red . . . At the last it biteth 
 like a serpent, and stingeth like an adder." — Prov. xxiii. 31, 32. 
 
 "It is good neither to eat flesh, nor to drink wine, nor any thing whereby 
 thy brother stumbleth, or is oflFended, or is made weak. " — Rom, xiv. 21. 
 
 y 
 
 TORONTO: 
 
 S. ROSE, METHODIST BOOK ROOM. 
 1876. 
 

 p.fnrm 18 more and more engaging the attention 
 
 THB great ^^-^^^"'^ ^^f^J\Zo^, community. I have thought it 
 
 of the community, especially "^ ^^^J ^^« ^^,, i conceive to be 
 
 therefore not inopportune to set forth m h^ P -P ^^ ^^^.^ ^^ ^^^^^^^^ 
 
 the Biblical aspects ^^ '^^.;;'':'^l;;!'C ^..^e availed myself freely of 
 original investigation or ^^^^'J^^^^l^, ^he topic a special study, 
 the labours of the best -*^°"* ^^^^^ .^ ,^^ f^^^ notes. If this humble 
 Particular acknowledgment .xU ^^j-^^^ ^^^, ,,,, social problems 
 
 contribution to the di— n of on ^^^^^^J^^^^^ ,, ,,, Scriptural 
 l-ir^lari:;rr: tilt can into.icate.it shall ha.e 
 
 ^„p»ed the p«rp»e of it. P"P«."»"- ^g„. 
 
 V' 
 
 ^ 
 
 i 
 
 •I 
 
 8^0^:^ ^i.^ 
 
 ^ 
 
THE 
 
 BIBLE AND THE TEMPERANCE QUESTION. 
 
 btentiou 
 )ught it 
 re to be 
 jrofound 
 freely of 
 il study. 
 I humble 
 problems 
 Scriptural 
 tiall hare 
 
 H. W. 
 
 V. 
 
 i 
 
 *l 
 
 The advocates of Total Abstinence are sometimes met with the 
 astounding statement that in their condemnatioa of all intoxicating 
 liqiiorii they are acting in opposition to the Scriptures of Divine 
 Trutii, that they, in fact, are contravening the revealed will of God. 
 In support of this amazing assertion a fev^ well-worn texts are 
 adduced, in which something translated wine in our version is 
 spoken of with seeming commendation, and the extremely illogical 
 inference is drawn that therefore modern alcoholic and intoxicating 
 liquors have the Divine sanction and approval. These champions 
 ■of the liquor traffic are strangely forgetful of the fact that for 
 every text which even apparently commends the use of wine or 
 strong drink there are three that, with the most solemn warninfr, 
 admonitions and threatenings, plainly and emphatically denounce 
 it. This is something, surely, that should somewhat lessen the 
 confidence of those who claim the warrant of Scripture for the 
 drinking usages of society. 
 
 Before critically examining the texts of Scripture bearing on 
 this subject it may be well to notice the a priori probability, or 
 the reverse, of the Divine commendation and sanction of intoxi- 
 cating liquor. 
 
 It is universally admitted, or if denied by any, it is demon- 
 strated by the amplest and most irrefragable evidence, that the 
 drinking system is the greatest evil of the age, that it ruins the 
 health, wastes the substance, degrades the character, and destroys 
 the life of multitudes of human beings every year; that it withers 
 every moral virtue and stimulates every vice ; that it is the fruit- 
 
The Bible and the Temperance Question. 
 
 ful source of nearly all the crime, jjauperism and wretchedness, 
 and of a large proportion of the disease, insanity and idiocy of the 
 land. To counterbalance the fearful aggregate of desolated homes, 
 broken hearts, blighted hopes, burning tears, ruined characters, and 
 lost souls, what an infinitesimal amount of benefit, if any at all, 
 can be adduced ! And all this misery and woe, past, present, and 
 to come, was in the mind of God when He spoke these words of 
 alleged commendation of wine. Yet we are asked to believe that 
 the just and holy One, who cannot look upon sin with the least 
 degree of allowance, who loveth all the creatures He hath made, 
 and who commands us to be pure as He is pure, bestows His 
 blessing and his smile on that which more than anything else 
 frustrates His purposes of grace and work of redemption in the 
 world, rendering even the sacrificial death of Christ of no avail 
 for millions of the race. Perish forever the thought of blas- 
 phemy ! There must be some fearful mistake in the interpreta- 
 tion of Scripture which leads to such results as these. 
 
 Let us therefore carefully examine the teachings of Holy Writ 
 on this momentous subject. 
 
 The first thing that strikes us in this examination is the remark- 
 able difference of expression with which wine is mentioned in 
 the sacred writings. The discrimination is not merely between 
 the use and the abuse of wine ; but it is the thing itself that is 
 sometimes commended and again so emphatically denounced. 
 This fact instantly suggests the inquiry, is it the same thing that 
 is thus so differently spoken of, that " makes glad the heart of man," 
 and is pronounced to be a " mocker" and "raging" — that, to use 
 the words of Professor Miller, " is a symbol of the mercies of 
 salvation and of the outpouring of the wrath of God — that is an 
 emblem of the joys of piety and of the pleasures of sin — that is 
 permitted for use, in a religious observance, and forbidden to be 
 looked on when it ' giveth its colour in the cup' ? Believe this 
 who may," he continues " we cannot. , . . The conclusion seems 
 to us irresistible, that it is an innocent unfermented wine which 
 the Spirit of God in His Word commends ; while it is a dele- 
 terious, inebriating wine, which He condemns." 
 
 A critical examination of the passages in which wine is men- 
 tioned will prove that this is the case. The fact is, there are eleven 
 
 ^ 
 
The Bible and the Temperance Quest ion. 6 
 
 words used in Holy Scripture for wine, nine iu the Old Testament 
 and two m tlie New, and they have all differences of meanin- the' 
 difference sometimes being very wide indeed. Let not this "seem 
 strange, or a mere confusion of language. We liave many specific 
 expressions for things that have one generic name. There are 
 many different varieties of the genus cnnis, or dog. The royal 
 Bengal tiger and the domestic mouser both belong to the fdis or 
 cat tribe. There are seventy different sorts of oaks, and nearly as 
 many kinds of pines. Tlie number of different wines are still 
 greater. Cyrus IJedding, Ksq., the greatest authority on tlie sub- 
 ject, in his book on wines, enumerates over twelve hundred distinct 
 varieties, besides over eighty kinds of wine known to the ancients 
 Yet they are all wines. He would be a bold man indeed, but a 
 poor logician, who would assert that everything said of one of 
 tliese wines was equally applicable to the whole of them. 
 
 Let us in the ne.xt place examine— it can only be very briefly— 
 the uses and meanings of those different words employed in Scrip- 
 ture for wine. This subject has been exhaustively treated by Dr 
 r. R. Lees, the Revs. Dr. Nott, Moses Stuart, W. Ritchie and others 
 to whose writings I would here acknowledge my obligation, and 
 direct the reader for further information on this important subject. 
 Although nine words are used in the Old Testament " ■ wine 
 three of these occur most frequently, the others being rarei". em- 
 ployed. These words nre~tirosh—shechar—md yayin. ' 
 
 The first of these— iiros/t— with one single exception (Hosea 
 IV. 1) to be hereafter explained, " is spoken of," to use the lan^ua^e 
 of Mr. Ritchie, " as a blessing, witliout one word of disapproval or 
 caution against it. The secmii[-shechar-iB almost with the 
 same uniformity represented as a curse, and is in every case but 
 one in the early history of the Hebrew people, spoken of as an 
 evil, only evil, and that continually The t\nn\-yayin-i^ spoken 
 of as very doubtful in its character, a possible good, yet generaUy 
 an evil ; hence for one text in Scripture which speaks of its use 
 with approval there are three which point to it with warning "♦ 
 
 The word tirosh occurs thirty-eight times, and is derived' from 
 the root yarash, to possess, and is probably used as peculiarly 
 appropriate to an object which was an important part of thl 
 • " Scripture Testimony against Intoxicating Wine," page 3. 
 
6 
 
 The Bible and the Temperance Question. 
 
 national wealth of Palestine. Its proper signification, as Mr. 
 Kitchie remarks, is not wine at all, nor any other li<iuor. " It 
 means," he says, " Vine Fkuit, the i)roduce of the vine in the solid 
 form of grapes, raisins, etc." 
 
 This is apparent from the manner in which it is used. It 
 occurs in connection with corn and oil nineteen times. It is 
 associated nine times with the earth, as the produce of it (Gen. 
 xxvii. 28), as suffering by its lack of moisture (Haggai i. 2). 
 It occurs seven times with the term denoting first fruits ; ten 
 times with the words signifying offerings or tithes, which were 
 mainly the first gathered fruits or grain in their natural state. 
 It is also spoken of as the yielder of wine, not wine itself. These 
 varied expressions could be properly used only of the solid fruit 
 of the vine. 
 
 Yayin, on the other hand, is frequently spoken of as a liquid, 
 as being poured out, as being drunk. " We read of ' bottles of 
 yayin,' (Josh. ix. 13), of 'pots full oiyayin' (Jer. xxxv. .'), of 'wash- 
 ing one's garments in yayin; (Gen. xlix. 11), of 'a drink offering of 
 yayin; (Ex. xxix. 40), of 'drinking yayin; (Job i. 13)."* Tirosh 
 is never used in these senses. On the contrary, it is spoken of 
 as "gathered," as "eaten," as "laid iip in a lieap;' (2 Chron. xxxv 
 5, 6), as withering with the vine, as found in the cluster, as dried 
 up with the corn and orchard fruit by the drought of summer, 
 (Joel i. 10), and as trod and yielding yayin, (Micah vi. 15). None 
 of these expressions, it is apparent, could properly be used with 
 reference to that which was itself a liquid. 
 
 Two other passages which seem to speak of tirosh as a liquid 
 remain to be noticed. One of these is Isaiah Ixii. 8, 9, " The sons 
 of the stranger shall not drink thy wine (tirosh), for which thou 
 hast laboured, but . . . they that brought it together, shall drink 
 it in the courts of my holiness." The word rendered " drink" 
 here, is elsewhere translated " suck," which is peculiarly appro- 
 priate to the usual mode of eating grapes. But several MSS. 
 have an entirely different word, which means they shall eat it, 
 instead of the term which signifies they shall drink it. Indeed, 
 the expression, " brought it together," which is uniformly used of 
 solid things, as of grain, spoil, sheaves, etc., seems to preclude the 
 * "Scrip. Test." p. 8, 
 
., 
 
 I 
 
 The Bible and the Temperance Question. 7 
 
 idea of its being a lifiiud, and leads Geaenius to interpret tirosh 
 as grape fruit. 
 
 Again, the expressions in Prov. iii. 10, " Thy presses shall burst 
 forth with new wine," and Joel ii. 24, " The vats shall overflow 
 witli wiae," are cited in proof of the liquid character of tirosh. 
 The verb in the former case, according to Gesenius, means to 
 spread abroad as a people, a flock, to increase like riches, and is aa 
 applicable to tlio heaped-up grapes in the vat as to the wine, and, 
 indeed, conveys in that sense the more striking idea of exuberant 
 plenty. The word overflow is also used by the poets with a 
 similar signification. We find, for instance, in Spencer, the 
 expression, " The Northern nations overflowed all Christendom," 
 and Kogers speaks of an " overfloioiny plenty." 
 
 The only passage in which tirosh is spoken of as liable to 
 abuse is Hosea iv. 11 : "Whoredom, and wine, and new wine 
 {tirosh) take away the heart." From this it has been inferred 
 that tirosh must be an intoxicating licjuor. It by no means 
 follows; indeed, the contrary is implied. It is not said, it 
 destroys the reason, but it takes away the heart— i.e. turns it 
 from God. The " new wine" here mentioned, is assuredly differ- 
 ent from the " wine" first mentioned, for if it is not the language 
 of inspiration is unmeaning tautology. There are three things 
 here spoken of— the first, a flagrant sin ; the second, a dangerous 
 indulgence ; the third, a pprmitted enjoyment. The last, if it be 
 made the object of suprei . lesire, will as assuredly alienate the 
 heart from God as the former. 
 
 Let us next briefly examine the word shechar. We shall 
 find a remarkable contrast between its use and that of the 
 word tirosh. The latter we have seen, in every case but the 
 one just examined, is spoken of as a blessing. The former, in 
 every instance but one, is spoken' of as a curse. The word occurs 
 twenty-three times in the Old Testament. It seems to have 
 been a generic term for the juice of the date, grape, or palm. 
 This, while not necessarily intoxicating, had a strong tendency 
 to become so from fermentation, and is generally spoken of in 
 the latter condition, and therefore is properly trcinsiated " strong 
 drink." 
 
 It was expressly forbidden to the priests (Lev. x. 9), and to 
 
8 
 
 The Bible and the Temjierance Qtiestion. 
 
 those linviug tho Naziirite's vow, (Num. vi. ii). It is said to be 
 "raging," (Prov. xx. i), u won Ih dcnoimced against tliem " that rise 
 lip early that they may follow" it, (Isaiah v. 11), "that are men of 
 strength to niinghi" it (Isaiah v. 22). "The ])rie.st and the prophet 
 have erred, and are out of the way through strong drink," says 
 Isaiah, (xxviii. 7), . . " they eir in vision, they stumble in judg- 
 ment." ,It is not for kings to partake of it, "lest they drink and 
 forget the law, and pervert the judgment of any of the afllieted," 
 (Prov* xxxi. 4, H). It con only be a pernicious and intoxicating 
 litiuor, tlie effects of which are so terrible. 
 
 In Deut. xiv. (i, indeed, permission is given to use shechar in 
 religious ordinances before the Lord. This, be it observed, was 
 at an early period of Jewish history, seven hundred years before 
 the denunciations of Isaiah, and probably before the word had 
 acquired the evil signification that it afterwards obtained. A 
 similar degradation of modern words in a shorter time than that 
 may be observed. Thus, the expressions " kr.:.ve," and " villain," 
 three hundred years ago had nothing of the approbrium they now 
 convey, Ijut simply meant lad or serf. The early use of these 
 words, however, does not prove that knavery or villainy is 
 innocent. * The context of the passage referred to will make it 
 plain that intoxicating liquors could not be meant. The Israelite 
 was commanded to tithe all the increase of his seed, and to eat 
 it before the Lord in the house of the Lord. " But if the way be 
 too long for thee," says the preceding context " so that thou art 
 not able to carry it. . . . then shalt thou turn it into money, and 
 thou shalt bestow that money for whatsoever thy soul lusteth 
 after. ... for oxen, or for sheep, or for wine, {yayin), or for strong 
 drink (sJiechar), and then shalt eat it tbere before the Lord thy 
 God, and thou shalt rejoice, thou and tliy household." Can we 
 believe that God here commands his people to drink in religious 
 ordinance, in the very tabernacle of the Lord, that against the 
 use of which, elsewhere, He denounces a woe and a curse ? The 
 suppositiori is incredible. This yayin and shechar could only be 
 the innocuous and unfermented juice of the gi'ape, or date, or pahn. 
 
 The only other passage in which the use of shechar, or strong 
 drink, is spoken of with apparent approval is Prov. xxxi. 6, 7 ; 
 " Give strong drink unto him that is ready to perish, and wine unto 
 
The Bible and the Temperance Quest ion. 
 
 9 
 
 that 
 
 those that be of heavy hearts. Let him drink and forgot his 
 poverty, and remember Ids misery no more." The context hero 
 shows the true meaning. The 4th and 5th verses say, " It is not 
 for kings, () Lemuel, it is not for kings to drink wine; nor for 
 princes strong drink; lest they (h'ink and forget tlie law, and pervert 
 the judgment of any of the aillicted." " There is here an evident 
 contrast," remarks Mr. Uitchie, " between what is the wisdom of 
 kings and what is the usual course of the miserable among men. 
 This course of the miserable is not referred to for aiti)roval, but 
 simply for illustration and warning. 'This,' say.s the .speaker, 
 ' is your wisdom as a king, not to drink wine ; give or leave that 
 to those who are ready to perish.' ... It is implied, indeed, in 
 this text, that the distressed and unhappy do drink, that they 
 may forget their misery ; but tliis conduct is disapproved of, in 
 so far as counsel is given that it should not be followed."* 
 
 The word i/ayin, which we proceed next to notice, is that which 
 is most frecpiently used in the Scriptures for wine. It occurs nu 
 less than one hundred and forty-one times. It is a generic name 
 for all kindy of wine, both the nourishing and unfermented juice 
 of the grape, and that which was intoxicating ,ind pernicious, and 
 even for the solid produce of the vine. Hence we tind it spoken 
 of twenty-four times as a permitted indulgence, but seventy-one 
 times it is mentioned in tones of admonition, or warning, or of 
 solemn denunciation. In thirty-four instances it is merely 
 historically mentioned, without reference to its character, and 
 twelve times its use is referred to in connection with a reli-iuus 
 ordniance, when in accordance with the ceremonial statute of the 
 Jews it must have been unfermented. 
 
 It is apparent, therefore, that there must have been a vast 
 difference in the character of the wines here mentioned. A care- 
 ful examination of all the passages in which the word is used 
 •warrants the assertion that in every instance in which wine 
 is spoken of with approval, it is the sweet and unfermented juice 
 of the grape. Many persons imagine that fermentation must 
 take place before that juice can be called wine, and indeed that 
 it cannot by any means be prevented from taking place. Both 
 
 'Scrip. Teat." p. 33. 
 
10 
 
 TJie Bible and the Temperance Question. 
 
 of these suppositions are incorrect.* Wine may be kept for any 
 length of time without fermentation, and therefore without the 
 formation of a particle of alcoliol. This may be done in a vai.ety 
 of ways. It is frequently effected in the south of Europe by 
 " inspissation," or boiling down the must, or original liquor, to 
 two-thirds or one-half the original bulk. It can also be preserved 
 by sealing it up in an air-tight jar, and keeping in a cool vault. 
 A third process is that of exposing the must in a closed vessel to 
 the vapour of sulphur, which seems to neutralize the fermenting 
 principle and preserve the liquor without change. The first two 
 methods, at least, were common in classic times. 
 
 "When it was desired," says Professor Anthon, "to preserve a quantity [of 
 the must] in the sweet state, an amphora was coated with pitch, within and 
 without, and corked so as to be perfectly air-tight. It was then immersed in a 
 tank of cold fresh water, or buried in wet sand and allowed to remain for six 
 weeks or two months. The contents after this process were found to remain 
 unchanged for a year, hence the name «£' y^nuKoy, i.e. semper mustum, or ever 
 sweet. A considerable quantity of must from the best and oldest vines was 
 inspissated by boiling, being then distinguished by the Greeks under the 
 general names of i^/^I/ao! or 7^y|lf, while the Latin writers have various terms, 
 according to the extent to which the evaporation was carried. "t 
 
 The same practice is still observed in wine countries. 
 
 "When on the south coast of Italy," says Captain Treatt, as quoted by 
 Dr. Lees, "I enquired particularly about the wines in common use, and found 
 that those esteemed the best were sweet and unintoxicating. The boiled juice of 
 the grape is in common use in Sicily. ... I fouud that the xmfermented wine 
 was esteemed the most. It was drunk mixed with water." 
 
 The same usage obtained in Syria and Palestine. 
 
 "The must," says Dr. Jahn, a distinguished Orientalist, "as is customary 
 n the East at the present day, was preserved in large firkins, which were 
 buried in the earth. Sometimes the must was boiled into a syrup, which was 
 comprehended under the name Debesh, although it is common'.y rendered 
 honey. The must thus boiled till the liquid part of the grape juice was 
 vaporated by the heat, what remained became a thick substance, which 
 might be kept for any length of time ; and when again diluted with water or 
 milk, it was used as an innocent refreshing wine." 
 
 * In Gen. xl. II, it will be seen that the cup-bearer "took the grapes and 
 pressed them into Pharaoh's cup." "This," says Clarke, "v.'as the yayin of 
 the Hebrews, the oinos of the Greeks, the mmtun of the ancient Latins." 
 
 t Anthon's edition of Smith's Dictionary of Greek and Roman Antiquities; 
 article, Vinum, 
 
 > 
 
The Bible and the Temperance Question. 
 
 11 
 
 Hence we see the propriety with which Scripture promises, as 
 one of the greatest material blessings, an abundant vintage, and 
 associates the fruit of the vine witli corn and other staple sup- 
 ports of life. By a beneficent arrangement of Providence, on 
 gravelly soil and roclcy heights, where neither corn or pasturage 
 would grow to furnish food for man or beast, the vine tiourished 
 in greatest profusion. By the wondrous chemic influence of the 
 great laboratory of nature— the sunshine and the shower— her 
 inorganic elements, in marvellous alchemy, were converted into 
 sustenance for man. The miracle of changing water into wine 
 was anticipated on a million v' s. God, indeed, commanded 
 stones and they became bread, ine purple clusters blushing on 
 the sunny slopes and terraces of Palestine furnished, and still 
 furnish during a large portion of the year, the principal food of 
 the inhabitants, and the pure and unintoxicating juice of the 
 grape was a nutritive and wholesome beverage for ordinary and 
 daily consumption. Thus the Bible in its praise of wine is 
 relieved from the imputation of ever speaking with tolerance 
 much less of commendation, of the vile and pernicious intoxi- 
 cating liquors which cause such moral and physical ruin in the 
 world. 
 
 It was this innocent and unfermented wine, which it was 
 expressely declared must be used in the service of the sanctuary. 
 No fermented liquor nor leavened bread might be employed in 
 the celebration of the passover, nor in any of those symbolical 
 offerings, which typified the true Passover slain for us. 
 
 And this is the only sort of wine whose use is sanctioned in 
 Holy Scripture. It is this that " maketh glad the heart of man," 
 not with drunken merriment, but with gushing gratitude to God. 
 It was this that Melchizedek, "priest of tlie most high God," 
 brought forth for Abraham and his warriors. It was this that 
 Abigail, the discreet wife of Kabal, and afterwards Ziba, the 
 servant of Mephibosheth, brought to David and his warriors for 
 their sustenance during a severe campaign. 
 
 It is this also which is the appropriate figure of spiritual 
 blessings. Divine Wisdom and Love exclaims, " Como cat of my 
 bread and drink of the wine which I have mingled."*. . . " Eat 
 * Prov. ix. 25. 
 
12 
 
 The Bible and the Temperance Question. 
 
 O Friends ; drink, yea, drink abundantly, beloved."* .... 
 " Come, buy wine and milk without money, and without price."f 
 Can we conceive that the destructive and pernicious thing so 
 solemly denounced in Holy Scripture is here set forth as the 
 appropriate symbol of the riches of God's grace and the choicest 
 gifts of God's love ? 
 
 Let us observe now the exceedingly different manner in which 
 such intoxicating wine is really spoken of. As we have remarked, 
 in seventy-one different passages ycujin is mentioned in tones of 
 solemn admonition, menace, or denunciation " Of these texts," 
 says Dr. Lees, " twelve denounce it as poisonous and venomous. 
 They describe it as 'the poison of dragons, the venon of asps.' 
 Nine expressly jirohibit it in certain cases, and five totally pro- 
 hibit it without any reference to circumstances at all." 
 
 We are assured by the voice of Inspiration " that wine is a 
 mocker," not merely excess of wine, but wine itself ; " that 
 strong drink is raging," and that " whosoever is deceived thereby 
 
 is not wise.":]: In solemn interrogation we are asked, " Who 
 
 hath woe ? who hath sorrow ? who hath contentions ? who hath 
 babblinsi ? who hath wounds without cause ? who hath redness 
 of eyes ?"§ and in swift decisive answer we are told, " They that 
 tarry long at the wine ; they that go to seek mixed wine."|l We 
 are admonished to " look not upon the wine when it is red, when 
 it giveth his colour to the cup, when it moveth itself aright," for 
 " at the last it biteth like a serpent and stingeth like an adder." ^ 
 It is not merely against inordinate indulgence that we are cautioned 
 — there were no need of a revelation from heaven for that — but 
 against the mere looking on the seductive danger ; nay, the very 
 associr.Jion with wine bibbers is denounced.** 
 
 The pernicious effects of wine are set forth in the inspired 
 counsel of the wise mother of Lemue'.f f and a woe is denounced 
 against them " that rise up early in the morning, that they may 
 follow strong drink ; that continue until night till wine in- 
 flame them . . . that are mighty to drink wine and men of 
 strength to mingle strong drink. . . . Therefore hell hath enlarged 
 herself, and opened her mouth without measure ; and their glory 
 
 * Cant. v.l. t laaiahlv. 1. % Pro v. xx. 1. § xxiii. 29. || Prov. xxiii. 30. 
 If Prov. xxiii. 31. ** Prov. xxiii. 20. +t Prov. xxxi, 3, 4. 
 
The Bible and the Temperance Question. 13 
 
 and their multitude, and their pomp, and he that rejoiceth shall 
 descend into it. . . . Therefore is the anger of the I^rd kindled 
 against His people, and He hath stretched forth His hand against 
 them and smitten them."* The curse of God is pronounced 
 against the drunkards of Ephraim, their " crown of pride shall be 
 trodden under foot," and the desolations of the sanctuary caused 
 by wine are vividly portrayed.f 
 
 The wine cup is chosen as the fittest emblem of the destroying 
 wrath of God, "the dregs thereof all the wicked of the earth shall 
 wring them out and drink them,"+ and the nations shall be mad 
 with the cup of his fury.§ 
 
 Thus God lifts His voice in awful and solemn warning, in 
 earnest and tender entreaty, against this great and terrible evil. 
 
 There are six other words occasionally used for wine in Scrip- 
 ture, though but infrequently— none of them more than four or 
 five times. Some of these wines appear to be innocent in char- 
 acter, but one especially— ??icsec/i, or mixed v.dne— is regarded as 
 exceedingly virulent. It is the " cup of mixture" which is the 
 emblem of God's wrath toward the wicked, and the " mixed wine" 
 which causes to them who tarry long thereat, sorrow and wounds 
 without cause. None of these give any countenance whatever 
 to the use of intoxicating liquor. 
 
 When we examine the New Testament Scriptures we find that 
 neither do they give any greater warrant for the indulgence in 
 fermented wines than the Old Testament. 
 
 The word o«»of {oinos) is most frequently used for wine in the 
 New Testament. It occurs thirty-two times, and is, like yayin, a 
 generic term, and is, therefore, sometimes spoken of with com- 
 mendation, but more frequently with unequivocal displeasure. 
 
 The remarkable miracle of turning water into wine at Cana of 
 Galilee, is most frequently adduced by modern wine drinkers as 
 an emphatic sanction of their indulgence. They beg the whole 
 question, however, by assuming that the wine that Jesus made 
 was intoxicatmg wine. Till this be proved the passage can give 
 no particle of support to their practice. The a priori probability 
 on the contrary, we conceive, from the character of our Lord, the 
 
 * Is. V. 11, 14, 22, 25. 
 § Jer. XXV. 15, 16. 
 
 t Is. xxviii. 1, 3, 7, 8. + Pb. Ixxv. 8. 
 
14 
 
 y/te Bible and tJie Temperance Qv^stion. 
 
 purpose of the miracle — to manifest His glory — and the usage of 
 the age and country, to be overwhelming that it was unfermented, 
 and not only harmless, but highly nutritious and beneficial An 
 examination of the circumstances of the case will establish the 
 moral certainty of the fact. 
 
 Assume for a moment that the wine whose exhaustion was the 
 occasion of the miracle was fermented, and consequently intoxi- 
 cating, and that our Lord created a fresh supply of a similai" 
 character. The guests, it is implied, had already " well drunk" 
 (/*iflua8w<r(), which, if the liquor was fermented, must mean that 
 they were well drunken, or at least that their senses were 
 blunted, and that they were partially under its intoxicating 
 influence. At this juncture our Lord, according to the supposi- 
 tion, created a large quantity of wine possessing those qualities 
 in a stiii higher degree. 
 
 "Can we suppose," asks Professor Miller, "that He who declared in His 
 inexorable Law, on< jot or title of which cannot pabs away, that ' no drunkard 
 shall inherit the kingdom of God,' that He to a party of marriage-guests, either 
 already drunk or on the very brink of becoming so, should give eighty, ninety, 
 or a hundred and twenty gallons of wine, not only as intoxicating as that which 
 they had already used to excess, but more intoxicating still — practically 
 tempting them to complete the act which shall put them in danger of hell, if 
 they repent not ? Is that conceivable ? Is it not gross blasphemy ? practically 
 supposing the Lord of Glory, who tempteth no man, to be like unto Satan and 
 his agents, whose work He came to destroy ; nay, worse, practically subjecting 
 Christ to His own terrible anathema against such a tempter : ' Woe unto him 
 that giveth his neighbour drink, that puttest thy bottle to him, and maketh 
 him drunken also.' "* 
 
 On the contrary, the immediate recognition of the superior 
 character of the new wine implies that there was nothing in that 
 which they had been drinking which could blunt the perceptions 
 or intoxicate the brain. 
 
 "The inference," continues Professor Miller, "seems inevitable, that the 
 guests had been enjoyiuG; themselves with unintoxicating wine, which supposi- 
 tion is all the more natural as ' the Jews' passover being then at hand,' the 
 time was within a month or two of the close of the grape season, when, of 
 course, this kind of wine could with perfect facility be procured — and that 
 their deficient stock was supplied by the Giver of all Good, by a wine of like 
 nature, but of richer and rarer quality. Had it been otherwise, had they been 
 
 • "Nephali8m,"p. 160. 
 
 ,1 
 
J usage of 
 ermented, 
 ciaL An 
 iblish the 
 
 n was the 
 [y intoxi- 
 a similai' 
 ill drunk" 
 lean that 
 ises were 
 ioxicating 
 i supposi- 
 qualities 
 
 ared in His 
 
 o drunkard 
 
 ests, either 
 
 ity, ninety, 
 
 that which 
 
 practically 
 
 of heU, if 
 
 practically 
 
 > Satan and 
 
 subjecting 
 
 unto him 
 
 id maketh 
 
 superior 
 g in that 
 rceptions 
 
 I, that the 
 ih supposi- 
 hand,' the 
 I, when, of 
 -and that 
 uo of like 
 they been 
 
 The Bible and the Temperance Question. 15 
 
 drunk, or in any way approaching thereto, the request for more wine would 
 not have been comphed with, but refused with indignant rebuke. He Z d 
 have done then, as doubtless He could do now, if we can suppose Him persoTaUy 
 mtroduced to a marnage-feast of the present day, loaded with fiery intoSnti 
 what we are told a few verses on He did in the temple-He would hTvrr.r 
 scourge of small cords, and dHven them aU out. Lyin^^ ^S ts^^;: 
 
 The advocates of wine drinking quote, in defence of the system 
 the accusation brought against our Lord, of being "a man ^lut' 
 tonous and a wine-bibber/'f No one supposes that the first of 
 these charges was true, then why the second ? The text is as 
 much a sanction of gluttony as of wine drinking, both ot which 
 the Scriptures expressly forbid. Our Lord also lent the aid of His 
 own example to the cause of total abstinence. We read that in 
 the agony of His passion, amid the pangs and throes of dissolution 
 when His exhausted frame was parched with thirst "They cave 
 Him to drink, wine mingled with myrrh ; but He received 'it not " 
 The use of fermented wine, even in the celebration of the holy 
 eucharist,is a departure from Scripture precedent, for, as we have 
 already seen, all leaven and ferment were abolished from the cele 
 bration of the Jewish passover, and therefore our Lord could not 
 have used intoxicating wine in the institution of His Last 
 Supper. 
 
 The passage in Matt. ix. 17, " Neither do men put new wine into 
 old bottles, else the bottles break and the wine runneth out" has 
 been cited as implying the common use of fermented wine, e'vcu if 
 It did, there is here no sanction given to the custom ; but Dr Lees 
 takes the ground that the contrary may be inferred from the 
 passage. He says that fermented wine will burst the strongest 
 bottle, or even iron-bound casks, that new wine if put into "old 
 bottles would be the more likely to ferment from the deposits of 
 tartar and gluten on their sides, and that therefore "new wine" 
 was put into " new bottles " to preserve it from fermentation by 
 the complete exclusion of the air. 
 
 We sometimes hear the maudlin sentiment that " wine is a 
 good creature of God, and therefore to be received with thanks- 
 giving." Assuredly the wine commended in Scripture is one of 
 
 * "Nephalism." pp. 162-4. 
 + Matt. xi. 19. 
 
16 The Bible and tlie Temperance Question. 
 
 God's best temporal gifts to men, but it is an astounding perver- 
 sion of Holy Writ to assert the same of the drugged and poisonous 
 liquors in common use, with their abominable adulterations and 
 their demoralizing and soul-destroying results. Or if they are 
 good creatures of God, because they are the result of certain 
 chemical changes in the process of decay, then the putrescent 
 gases which proceed from the continuation of that process are also 
 good creatures of God, and therefore to be received with thanks- 
 frivin" So also are arsenic and prussic acid, strychnine and 
 belladonna, or any other virulent poison which may be tortured 
 from nature in the alembic of the chemist. 
 
 Paul's advice to Timothy, " Drink no longer water, but use a 
 little wine for thy stomach's sake, and thine other infirmities,"* 
 is often made to do service in defence of the use of intoxicating 
 liquors. The reply of a certain canny Scot to this exhortation 
 would be the dictate of common sense in many cases. " I'm no 
 Timothy," he said, " and there's naething the matter wi' my 
 stomach." But those persons, who thus illogically argue from a 
 particular instance to a universal practice, overlook the fact that 
 this was virtually a medical prescription for the bodily infirmities 
 of Timothy, and by no means a universal precedent. Moreover, 
 the intoxicLting wine in common use is very different from the 
 unfermented sort which was common in the East, where this 
 admonition was given, and which is still esteemed the best and 
 most nutritious. It is evident that from even this wine Timothy 
 had been an abstainer, probably in consequence of a Nazarite's 
 vow and Paul exhorts him to drink no longer water only, which 
 had been his previous custom, but to take, for the weakness of his 
 stomach and his manifold infirmities, a littk wine, and that 
 mingled with water oi milk, as the manner of the country was. 
 Would that those who quote the example of Timothy as their 
 precedent for wine drinking, would conform in reality to Timothy's 
 practice in this matter. 
 
 But the New Testament, as well as the Old, has distinct warn- 
 ings against the use of wine, and dissuasives from it. It is 
 eiJployed as the fittest emblem of the anger of the Almighty in 
 the book of the Kevelation, as in the old Hebrew prophets, the 
 ♦ 1 Tim. T. 22, 
 
ig perver- 
 poisouous 
 ,tions and 
 ■ they are 
 Df certain 
 putrescent 
 !ss are also 
 h thanks - 
 mine and 
 )e tortured 
 
 but U3e a 
 lirrnities,"* 
 itoxicating 
 ixhortation 
 " I'm no 
 ir wi' my 
 5ue from a 
 le fact that 
 infirmities 
 
 Moreover, 
 it from the 
 where this 
 le best and 
 le Timothy 
 
 Nazarite's 
 only, which 
 iness of his 
 , and that 
 )untry was. 
 hy as their 
 
 Timothy's 
 
 itinct warn- 
 
 1 it. It is 
 ymighty in 
 rophets, the 
 
 
 Tlie Bible and the Temperance Qmation. 17 
 
 wine of the wrath of God is spoken of again and again. Can we 
 beheve that that wliich in itself is beneficial or harmless is used 
 as tlie appropriate type of the dii-est and most terrible evil ? The 
 idea is inconceivable. 
 
 ilverywhere in Scripture the brand oi God's displeasure is 
 placed upon the use of that which is intoxicating. " Be not 
 drunk with wine," says the voice of inspiration, " wherein is 
 excess," (a'r<^na-«^oiia) which may be translated— debau- 
 chery, profligacy, perdition— " but be filled with the Spirit." 
 What a broad and striking contrast is here drawn between the 
 " cup of the Lord " and the " cup of devils !" 
 
 In 1 Peter iv. 3, believers are exhorted to abstain from " excess 
 of wine, r^vellings, bamiustings, oiyo(pxvy,a,s, ko(a.o,s, vcroit, literally 
 —from revellings, feastings, drinkings,— not only from excess 
 but from the thing itself. Bishops, we read,* "must not be 
 given to wine"— literally "not near wine"— 9r«fo/»or "Like- 
 wise must deacons be grave, not giveii to much wine."t Some 
 have imagined from this that it was only excess of wine which 
 was condemned, and that a licence is here given to moderate 
 indulgence. As well assert that because men are commanded to 
 lay aside all superfluity of naughtiness, they may therefore indulge 
 in a certain moderate amount of it. Small need were there for 
 an inspired apostle to teach men merely not to be guilty of excess 
 and drunkenness. But he also exhorts men to " watch and be 
 sober "—»»?)«»*" literally to " drink not." (1 Thess. v. 6.) He 
 draws a broad and striking contrast between the heathen wine- 
 bibber and the Christian abstainer. " They that be drunken are 
 
 drunken in the night, but let us who are of the day be sober," 
 
 again ni^a)iJi.i» " drink not," ver. 7 and 8. 
 
 There is one other vford—gleukos — used for wine in the new * 
 Testament, It occurs only once— in Acts ii. 13— and is trans- 
 lated " new wine." It is derived from the word y/uhcs— sweet. 
 The meaning given in Grove's Lexicon is, the fresh juice, and in 
 Bagster the unfermented juice of the grape. In the passage 
 referred to it seems to have attributed to it intoxicating effects, 
 
 * 1 Tim. iii. 3 ; Titus i. 7. 
 1 1 Tim. iii. 8. 
 
 2 
 
18 The Bible ami the Tempcnmce QuestUm. 
 
 but wl.atever may be its signification in this rarticnkr in.tance/ 
 it offers no countenance to the use of intoxicating liauor 
 
 M ovev. besides the precepts of Scripture on this subject we 
 have many illustrious examples of total abstainers among the 
 ' B ble worthies, who signally enjoyed the favour of the Almighty 
 For forty year,; His own people in the wilderness " drank neither 
 tine nor strong drink." The whole class of Nazarites. the family 
 of Ealab De^iiel and his companions at the luxurioiis court of 
 mb clu!dnez.ar. Samson and Samuel, and, in the New Testaineut. 
 J "Baptist, all vowed to abstain f- ^11 intoxica^^^^^^^^^^^^^ 
 We have, too, the warning examples of Noah, Lot, Nadab and 
 Tbilm^and kirgly Solomon, and of the crimes into which the use 
 of stroncr drink led the Corinthian Christians. 
 
 L; thus endeavored to give the testimony of Scripture on 
 this important subject, not shrinking from the candid examina- 
 t 1 of Lse passages on which the greatest stress is laid as favor- 
 ng the use o'f intoxicating liquors. It is hoped that every one 
 "ho has followed the argument, or who will examine the 
 Iv dence for himself, will admit that in no single clause or 
 ve se are intoxicating wines recommended, sanctioned or com- 
 Linded in Holy Scripture, but that, on the contrary, they are 
 everywhere emphatically denounced and forbidden. 
 
 We have found one hundred and thirty warmngs against wine 
 as an unmixed evil, as a dreadful curse, and as a fitting emb em 
 of the wrath of God. On the other hand there are not more than 
 a score of distinct instances of commendation or approval of its 
 use-less than one sixth of those opposed to it. Even if it were 
 the same thing which was spoken of, this vast disproportion 
 between its praise and blame woul 1 certainly prove that entire 
 abstinence from wine is safer than the most moderate indulgence 
 in so insidious and seductive a temptation. 
 
 But we have seen from a careful examination of the passages 
 ^hich throw any light on the subject that it cannot be the same 
 thine which is so diversely spoken of; that the wine which is 
 commended was an unfermented, healthful, and nutritious bever- 
 ir a e pure juice of the grape, the like of which cannot now be 
 obtLned except in vine-growing countries. That which was con- 
 detuned was a fermented and intoxicating liquor which must have 
 
 
 i^ 
 
instance, 
 
 ibject we 
 mong the 
 A.linighty. 
 ik neither 
 ;he family 
 s court of 
 Testament, 
 ting drink. 
 ^adab and 
 Lch the use 
 
 iripture on 
 [ examina- 
 id as favor- 
 every one 
 :amine the 
 i clause or 
 ed or com- 
 Y, they are 
 
 gainst wine 
 ng emblem 
 )t more than 
 )roval of its 
 m if it were 
 isproportion 
 ! that entire 
 e indulgence 
 
 the passages 
 be the same 
 ine which is 
 •itious bever- 
 nuot now be 
 lich was con- 
 ch must have 
 
 The Bible ami the Temperance Question. 19 
 
 contained, in order to insure its preservation, twelve or fourteen 
 per cent, of alcohol. If tliis wine-the only fermented sort known 
 to the ancients— called down such dreadful denunciations of the 
 wrath of God, what language would be strong enougli to condemn 
 the vile and deleterious wines of modern commerce, whicli must 
 contain, to endure transportation, twenty per cent., and often have 
 as much as fifty-live per cent, of pure alcohol, to say nothing of 
 their disgusting md poisonous adulterations. '' 
 
 As for the different varieties of ardent spirit, the vile product 
 of distillation, against which the Temperance lieform is chieHy 
 directed, there is not a word said in either Old or New Testament 
 about them The fact is, the manufacture of alcohol by distillation 
 was unknown till the tenth century of the Christian era, when it 
 was discovered by an Arabian alchemist. The fiery spirit, which 
 has been profanely called aqua vitcv— the water of life-but for 
 which the more appropriate name were aqua mortis, or water of 
 death, was the result of an unhallowed attempt to discover some 
 subtle ehxir whicli would enable men to bid defiance to the laws 
 of nature, and live forever. But, like the primal temptation of 
 our first parents-" ye shall not surely die "-this globing of the 
 devil has proved a most atrocious lie ; and instead of lengthening 
 the duration of human life, nothing has ever so greatly abridged 
 It as this fatal discovery. How much more terrible would have 
 been the curse pronounced against aU intoxicating liquors had 
 these ardent spirits then been known! and how much severer 
 would have been those threatenings against their use, if drunJcen- 
 ness, instead of being the exceptional vice of the heathen or of 
 those who followed their example, were, as it now is, the great sin 
 ot the age, extending its ravages in high places and in low im- 
 poverishing the masses, sapping the national health, the fertUe 
 source of every crime and misery, and woe, and destroying its 
 multitudes of human beings every year. 
 
 Apart from any specific directions contained in Holy Scripture 
 tor the guidance of our conduct, there are certain great general 
 principles which are, in the absence of any distinct command 
 designed for the whole race and for all time. 
 
 The apostle beseeches us, by the mercies of God, that we present 
 our bodies a living sacrifice, holy, oeptable unto God, which is 
 
20 The Bible cmd the Temperance Question. 
 
 our reasonable service* The undue indulgence of even the ' 
 natural bodily appetites has an injuriouu moral etfect, trom the 
 subordination of the spiritual to the animal, much more such an 
 unnatural craving as that tor strong drink, which ruins the body 
 
 and debases the mind. c. • *. 
 
 .. Know ye that ye are the temple of God." saith the Scnptuiu 
 " If any man defile the temple of God, him shall God destroy, f 
 And a goodly temple this house of our body is, nobly budt and 
 cunningly contrived, curiously and wonderfully made, a temple 
 where the incense of prayer and praise should evermore ascend to 
 God But intemperance, by stimulating the animal nature, kindles 
 unhallowed passions in the heart, and is the greatest incentive 
 to lust and impurity in the world. It overthrows the altar of 
 God in the soul, and extinguishes the flame of Christian devotion 
 It builds an alien altar there and offers strange fire thereon. It 
 desecrates the temple of the Holy Ghost, pollutes the house of 
 the body, and makes it the hold of every foul and unclean thing, 
 where sinful passions prowl, and festering lusts abide. 
 
 We are commanded to "Watch and pray, that we enter not 
 into temptation,"! but does not he who partakes of alcoholic 
 stimulus welcome temptation to his^soul, and " put an enemy into 
 his mouth to steal away his brain ?" 
 
 We are to " abstain .rom all appearance of evil, § and if dram- 
 drinking, even in the greatest moderation, is not evil and a fearful 
 one too, it certainly has remarkably the appearance of evil. 
 
 We are to love our neighbour as ourselves, to watch over one 
 another as they that must give an account. We are to put no 
 stumbling-block, or occasion to fall, in the way of any. And does 
 not he disobey this command, is he not guilty of this offence, who, 
 bv his example, and influence, lays a snare in his brother's way 
 and becomes- a stumbling-block in his path, over which he may 
 
 fall into perdition ? , • , ^ ^i. 
 
 On the contrary we are commanded to " make straight paths 
 for our feet, lest that which is lame be turned out of the way, but 
 let it rather be healed." We are to mal^e paths, in which whoso 
 walks cannot be mistaken ; not the perilous and difficult road of, 
 
 ♦Roni.xii,l. + 1 Cor. iu. 16, 17. J Matt. x:m. 41. § 1 Thess. v. 22. 
 
The Bible and tlie Temperance Question. 
 
 91 
 
 Thess. V. 22. 
 
 so-called, " moderate drinking," where only men of strong will, 
 firm nerve, and cool brain can walk at all ; but the plain path of 
 total abstinence, where the weak, the wayward, and the erring 
 may not stumble ; where the victims of passion and of appetite, 
 infirm of purpose and of will, beguiled by Heshly lusts, may not 
 fall into perdition. " Lest that which is lame be turned out of the 
 way." Lest the halting and the lame from evil habit, hereditary, 
 or acquired propensity, the young, the thoughtless, the unwary, 
 be by our example led astray, to their everlasting ruin. " But let 
 it rather be healed," restored to the path of virtue and sobriety 
 by the exhibition of our self-denial, consistent walk, and entire 
 abstinence from all that can intoxicate. 
 
 We are exhorted to " abstain from fleshly lusts that war against 
 the soul," to " exercise ourselves unto godliness," and " whatso- 
 ever we do, to do it to the glory of God." And can he who sel- 
 fishly indulges in that which is the cause of temporal and eternal 
 misery to millions of his fellow men claim, in any degree, to fulfil 
 these holy requirements of the law of God ? 
 
 We are commanded to " give no offence to the Church of God," 
 yet what has ever so retarded the progress of religion, or given 
 offence to the Church of God, demanding the exercise of its disci- 
 pline and the expulsion of its fallen members, like the vice of in- 
 temperance ? 
 
 At least twenty thousand members of the Christian Church, 
 says the Eev. William Torrant, of Leeds, are lost yearly through 
 drink, and thrice that number prevented by tlie same cause from 
 entering its ranks. On the moderate estimate of the Rev. Wm. 
 Eeed, that only one member is lost to each society in a year, 
 which every pastor will acknowledge to be far below the average, 
 there are thirty thousand thus lost every year, most of whom it is 
 to be feared are lost forever, and go down from the praises of the 
 sanctuary to the wailings of endless despair. Nor is this con- 
 fined to the laity alone ; even the consuant ministering at God's 
 altar, the perpetual handling of holy things, the solemn restraints 
 and obligations of the divine office, are no safeguard against 
 temptation. 
 
 Says Dr. Guthrie, " 1 have seen no less than ten clergymen with 
 whom I have sat down ui the Lord's table deposed through drink." 
 
22 
 
 Till P.ihle and the Temperance Question. 
 
 " In one month," says tho .Uev. Wni. Jiiy, of Hath, "seven dis- ' 
 iU^j^QK luinistor.s canio under my notice, deposed tlirouj,di drink," 
 
 " We liave one church," says Dr. 15. rursons, " from whicli three 
 clergymen died fiom ihiidciui,', one of whom hun^ himself, auil in 
 tlie same iocality four dis.senting ministers sank into oblivion 
 from the same cause." 
 
 The Kev. J. J{. Barbour, of Newbury, Mass., states that in one 
 hundred and thirty-five churches, out of si.xteen luuidred and 
 thirty-four causes of discipline, eight hundred and live wero 
 caused Ity indidgence in into.xicating liquor. 
 
 Thus the abomination of desolation is set uj) in the holy place. 
 The sanctuary of God is defiled ; it is stained with the blood of 
 souls. It echoes with the wails of the lost victims of the trathc. 
 
 Moreover, the enormous waste of money in alcoholic dunks is 
 inconsistent with a faithful stewardshii) of God's bounty. While 
 the cause of God in many places is languishing for lack of material 
 support, and while both home and foreign missions are cri]ipled 
 for the same reason, the money which is so urgently needed for ' 
 these Christian and philanthropic objects is poured out like water 
 for that which retards the progress of religion, and often more 
 than neutralizes all the Christian effort that is made. 
 
 The Eev. Newman Hall estimates that the Christian Church 
 spends four times as much in alcoholic liquors as in the conver- 
 sion of the world. 
 
 The liev. Thos. Frazer computes the malappropriation of the 
 Lord's money at a still higher figure. " We spend eight times as 
 much in Great Britain," he says, " in destroying sovls as iu saving 
 them." 
 
 The Eev. Wm. Bickersteth asserts that the agg '._y.r. f^x ■..II the 
 religious institutions of the United Kingdom was only sixpence a 
 year for each individual, while the bare duties on spirits amounted 
 n thirteen times as much. 
 
 i *•. John Campbell estimates the disproportion to be still more 
 lidgHi. >. He ^.lys, " Protestant and pious Britain is annually 
 spindsr , '-.ii a million of money on the world's salvation, and 
 8ix».y •i'lv. millions on >i,rong drink." 
 
 Is there not reason, therefore, to complain of the guilty apathy 
 which so largely obtains on this most momentous subject ! 
 
The Bible and IL Tempevana' Question. 
 
 23 
 
 Hut even Hupposiii*,' that the ni<Hh(iuto use ol' iutuxirutiug 
 liquor.4 wero hiirinluss iiml iunoceut, in itsulf, whiili m'o an; liy no 
 inciins priipiu'cd to adiuit, still if it he iin injury, a teni|>tiilii»n, or 
 u sturnhling-hlitck in the way of others, Christian exiJedioncy ami 
 br(»tb('rly charity re(iuiro that we deny ourselves that indulyeuce 
 for tiie sake of others. 
 
 The a]K)stlc Taul strongly contirnis this duty in Horn. xiv. 21 : 
 " It is good neither to eat llesh, nor to drink wine, nor anything 
 ■whereby thy Inother stunibleth, or is offended, ov is made weak." 
 The same doctrine is still more strongly asserted in the ])iiiallel 
 passage, 1 Cor. viii. 18. IJoth of these passages have refiavnce, 
 primarily, to the eating of meat ofl'ered to idols, but they uji'^ly, 
 a fortiori, to the use of alcoholic liipiors. 
 
 Verse fifteenth of Komans xiv. ])roclainis very i)lainly Uie y\\Ay 
 of abstinence from that which in itself is harndess, if it be a can -iC 
 of offence : " But if thy brother be giieved with thy meat theu , 
 walkest thou uot charitaWy. Destroy not him with meat fur 
 •whom Christ died." It is a solemn consideration that our 
 example, our influence, or our indulgence in that whicli we may 
 think harmless, or beneficial, or even indispensably necessary, may 
 cause the eternal destruction of our brother for whom Christ also 
 died. 
 
 Let us therefore follow the things that make for peace, denying 
 ourselves not only ungodliness and worldly lusts, but evcMi the 
 natural appetites and life's innocent enjoyments, if these bo 
 8tumbling-bl( oks over which any soul may fall into perdition, for 
 thus only can we keep a conscience void of offence toward (Jod 
 and man. We may not wrap ourselves in the garment of seltisli- 
 ness and say, " We are not our brother's keeper. Let our brother 
 look out for liimself If he is weak and foolish, and chooses to 
 be offended at our innocent indulgence, we cannot hell) that. We 
 are not going to give up our rights because he may stumble or 
 fall." Ah ! not the spirit of Christ but the spirit of Cain, tho 
 pijmal murflerer, is this. We are our brother's keeper, and if, 
 through our example, or influence, he perish, the voice of his 
 blood shall cry unto God from the ground, aiid verily we shall 
 not be guiltless concerning osir brother. And i iirough any act 
 of ours, one of the feeblest of Christ's little ones should stumble 
 
24 
 
 The Bible and the Temperance Question. 
 
 or fall, it were better for us that a millstone were hanged about 
 our neck and we cast into the depths of the sea. For, " when we 
 so sin against the brethren we sin against Christ." 
 
 Suppose a man to have the strength of will, the firm self- 
 control, that prevents his moderation from ever degenerating 
 into excess, and suppose, too, that he may always preserve that 
 control of his appetite, which is not often the case, for the nature 
 of the habit is such that it, unawares, fastens its fetters on the 
 man till he is powerless, as though bound in fetters of iron ; yet 
 in this hypothetical case we conceive that it is ' is solemn duty 
 before God to abstain entirely from intoxicating liquor. Indeed 
 the stronger may be his self-control, and the higher may be his 
 moral character, the more dangerous is his influence. It is the 
 pious and respectable drinkers, those who are regarded as the 
 standards of morality and virtue, who are the most perilous stumb- 
 » ling-blocks in the pathway of the unwary. Because their cooler 
 brain and stronger nerves can endure twice the stress beneath 
 which the weaker will and feebler self-restraint of others fail, are 
 they therefore justified in setting the example of habitual indul- 
 gence in intoxicating liquors ? What saith the Scripture ? " We 
 then that are strong ought to bear tlie infirmities of the weak, and 
 not to please ourselves. Let every one of us please his neighbour 
 for his good to edification, for even Christ pleased not himself."* 
 Should not all who name the name of Christ rise in the strength 
 of a Christian manhood to the height of the apostle's sublime 
 resolve : " Wherefore if meat make my brother to offend I will 
 eat no more meat while the world standeth lest I make my bro- 
 ther to offend."t And if the apostle would thus deny himself for 
 the sake of others, what most men think an absolute necessity of 
 life, how much more should we abjure that which is hurtful and 
 perni-iious and the cause of such unparalleled sufferings in the 
 world ? 
 
 We are commanded to let our light shine that men may glorify 
 our Father who is in heaven. But shall we, instead of warning 
 human souls of their danger, act the part of moral wreckers, allur- 
 ing men by our example of moderate drinking to the awful ledge 
 
 • Rom. XT. 1, 2, 3. +1 Cor. viii. 13. 
 
The Bible and the Temperance Question. 
 
 25 
 
 of perdition ? Shall we thus lead them to think that there is no 
 danger till upon the rock of sensual indulgence their souls are 
 wrecked and lost forever ? 
 
 Can a man take coals in his bosom and not be burned ? or 
 handle pitch and not be defiled ? And can we cherish the burn- 
 ing coals of temptation and handle this polluting defilement and 
 expect to be unscathed and unstained. 
 
 The Christian Church, as a whole, has not yet given that clear, 
 unfaltering, and ringing testimony on this subject that she should 
 have given. Nay, has she not sometimes been guilty of complicity 
 in the trafiic of souls and been bribed by the price of blood ? In- 
 stead of preserving her spotless purity as the bride of heaven and 
 being true to her sacred espousals, has she not sometimes been 
 guilty of adulterous fellowship with Belial, and open alliance with 
 the crying sin of intemperance. The stately fane of St. Patrick's, 
 in Dublin,* rears its lofty walls, built with the price of souls, above 
 the squalid abodes of crime and misery, created by the very traffic 
 whose profits " restored " the old cathedral. Surely more accept- 
 able in the sight of that God who will have mercy and not sacri- 
 fice were the uprearing and restoring of those human temples so 
 desecrated and despoiled by the vice of intemperance, than the 
 piling up at the cost of their virtue, happiness, and lives, of any 
 mass of marble, however costly, or the celebration of any ritual, 
 however gorgeous. There are other churches, which, if not so 
 literally, are not less truly founded upon the traffic and supported 
 by it. Their ^leacons, wardens, stewards, or trustees, are actually 
 engaged in the manufacture or sale of this bane of society. Some 
 of these Churches, with a delightful consistency, exclude from the 
 privileges of Christian communion the retail vendor of intoxicating 
 liquor, while they receive with open arms the man who works the 
 deadly ruin by wholesale, through its manufacture in large quanti- 
 ties. Small wonder that such Churches are barren of conversions, 
 arid and sterile, like the mountains of Gilboa, on which there 
 was neither rain nor dew, or like Gideon's fleece, unwatered still 
 and dry, while showers of blessings are falling all around. 
 
 It is a cause of devout congratulation that the Methodist 
 Church, in all its branches, has from its beginning been a Temper- 
 
 •Restored by Guinneas, & Co., the celebrated brewers of that city. 
 
i 
 
 26 
 
 The Bible and the Temperance Question. 
 
 ance Clmrch. By the very terms of its constitution, the " Rules 
 of Society," its members are forbidden the buying, selling, or drink- 
 ing intoxicating liquors " unless in cases of extreme necessity." 
 Its venerable founder in characterizing tlie evils of intemperance 
 was as far ahead of his age as he was in many other respects. In 
 solemn condemnation of the liquor traffic he rises into unwonted 
 vehemence of denunciation. " All who sell these liquors to any 
 that will buy are poisoners-general. They murder his Majesty's 
 subjects by wholesale, neither do they ever pity or spare. They 
 drive them to hell like sheep ; and what is their gain ? Is it not 
 the blood of these men ? Who then would envy their large estates 
 and sumptuous palaces ? A curse is in the midst of them ; the 
 curse of God cleaves to the stones, the timber, the furniture of 
 them. The curse of God is in their gardens, their walks, their 
 groves— a fire that burns to the nethermost hell. Blood, blood is 
 there, the foundation, the floor, the walls, the roof, are stained 
 with blood ! And canst thou hope, thou man of blood, though 
 thou art ' clothed in scarlet and tine linen and fare.jt sumptu- 
 ously every day,' — canst thou hope to deliver down the fields of 
 blood to the third generation ? Not so ; for there is a God in 
 heaven, therefore thy name shall be rooted out. Like as those 
 whom thou hast destroyed body and soul, ' Thy memorial shall 
 perish with thee.' " 
 
 Let us as a Church continue to take the same bold, uncompro- 
 mising attitude toward the evils of intemperance as did he. 
 
 Sometimes it may be feared that Christian minist^'s shrink from 
 the denunciation of the traffic because the men of position and 
 influence in their Churches, the men who hold the purse-strings or 
 control its board, are affiliated with the liquor trade, or actively 
 engaged therein. Shame upon such men ! dumb dogs that dare 
 not bark, craven spirits who contaminate their palms with bribes 
 and sell their sacred office for a bit of bread. Oh for the spirit of 
 an Elijah to denounce these troublers of Israel, Avho by their un- 
 hallowed traffic make God's house a den of thieves, or for that of 
 the Master, to drive them from its sacred precincts, or for that of 
 Paul to preach of temperance, and of judgment to come, as did he 
 before the Eoyal debauchee, at whose bar he stood accused, till 
 like that guilty monarch they tremble at the burning words. 
 
 \ 
 
The Bible and the Temperance Question. 
 
 27 
 
 Some Christian ministers even set before their flocks the evil 
 example of partaking of intoxicating liquors, although the demon 
 of intemperance lays waste the pleasant places of the land. 
 Although this boar out of the woods devours the vineyard of the 
 Lord, yet these keepers of the vineyard have been faithless to 
 their solemn trust, and even their own vineyard they have not 
 kept, and the foxes, the little foxes of refined and elegant and 
 social drinking have spoiled the tender vines. Although this 
 enemy of all righteousness assails the battlements of Zion, yet 
 these watchmen on the walls have slumbered at their post, and 
 lifted not the standard nor blown the trumpet of alarm, nay, have 
 even traitorously introduced the foe themselves within the gate. 
 Therefore the inhabitants have fallen in multitudes by the hand 
 of the enemy, they have perished in their iniquity, " but their 
 blood will I require at the watchman's hand," saith the Lord. 
 
 Should not they, who are especially set for the defence of the 
 truth, be the foremost advocates of total abstinence ? Should not 
 they, who are ordained to stand between the living and the dead, 
 continue to warn the people till this terrible plague of intemper- 
 ance, whose ravages desolate even the camp of the Lord's host, be 
 stayed. Did they realize this evil as they ought they would 
 exclaim with the prophet, " Oh, that mine head were waters, and 
 mine eyes a fountain of tears, that I might weep day and night 
 for the slain of the daughter of my people."* The connivance at 
 the drinking usages of society, or their active encouragement by 
 the teachers of religion, is one of the chief incentives to drinking. 
 The old adage is verified, " Like priest, like people." A tippling 
 parson will make a tippling Church. 
 
 We have a right to expect that the Church of Christ should lead 
 the van, and that Christian ministers should be the captains of 
 the host of God in this holy war — a crusade to rescue from perdi- 
 tion the souls of men, more glorious than that of old to wrest 
 from the infidel the sepulchre of Christ. The trophies of this war- 
 fare are not brazen helms, all battle-stained and dinted, and gar- 
 ments rolled in blood, but a world redeemed and disenthralled 
 from the dominion of intemperance, and restored to the service of 
 Christ. The march of this army is not marked by burning villages 
 
 • Jer. ix. 1. 
 
2B 
 
 I 
 
 Tlie Bible and the Temperance QiLcstion. 
 
 and devastated plains, by widows' wails and orphans' cries, but 
 by glad homos and happy hearts, by peace and prosperity, 
 by righteousness and temperance. 
 
 As the huge ice-bergs of the North melt rapidly away before 
 the tepid washings of the Gulf Stream, so this giant sin-berg of 
 society is being undermined by the resistless washings of the sea 
 of Christian public opinion ; and whoso feels a single heart-throb 
 for the sorrows of mankind, whoso puts forth a single holy effort, 
 or utters a single earnest prayer for the welfare of his fellow- 
 creatures, hastens the day when this dire curse and evil shall pass 
 away for ever and be remembered only as a hideous dream. 
 
 If this fair vision, this consummation so devoutly to be wished, 
 is to be realiaed, it will be by the active co-operation of the 
 Christian Church. The Church is not stepping out of her sphere 
 when she braces her energies to this great work. Tempferance is 
 not religion, but it is a very important part of it. It is not Christ, 
 but it is John the Baptist preparing the way for His approach 
 Temperance alone will not save a man, but for many a man it is 
 the tirst step toward salvation. We can conceive of no greater 
 auxiliary to the spiritual prosperity of any Church than a vigor- 
 ously conducted temperance organization connected therewith. 
 Such an organization will often lure men from the taverns, and 
 bring them under the sound of the gospel. The adoption of total 
 abstinence will, in many cases, sweep and garnish the house for 
 the entrance of the Heavenly Guest, and banish therefrom the 
 evil spirits of intemperance and vice that held riot there. It will 
 cast out the vile weeds that preoccupy the ground, and prepare 
 the soul for tlie seeds of divine truth. 
 
 The temperance reform ought to be an essential part of the 
 organization of the Church, rather than something foreign to it. 
 If thus identified with the Church it will secure its moral support 
 and receive the sympathy of the religious community. It will 
 enlist more directly the co-operation of pastors and influential 
 persons. It will educate and develop a temperance conscience 
 in the community. It will train up the children in che principles 
 of total abstinence. The Sunday-school will become a juvenile 
 Temperance Society, and the rising generation will be imbued 
 with an abhorrence of strong drink. 
 
The Bible and the Temferance Question. 
 
 29 
 
 Already tliis reform lias made great progress in the Church. 
 No less than three thousand six hundred and seventy-two 
 Christian ministers in Great Britain are pledged abstainers. The 
 influence of this principle has penetrated even into the high places 
 of the land, and the advocacy of its claims has been heard amid 
 the cloistered stalls of its great cathedrals, and temperance 
 sermons have been preached even in the venerable Westminster 
 Abbey. But every advantage gained must be but the incentive 
 to still further effort, till the principles of total abstinence 
 universally prevail. We have seen their accordance with Holy 
 Scripture. We have carefully consulted the sacred oracles and 
 found there no sanction or commendation of intoxicating liquor, but 
 on the contrary uniform and emphatic denunciation. We appeal, 
 therefore, to the Christian men and women of our land, the readers 
 of God's Holj- Word, and especially to those who are called of God 
 to the solemn duty of expounding the sacred text, by the holy 
 hopes therein set forth, by the awful warnings against the intoxi- 
 cating bowl, by the earnest remonstrances which it contains 
 against indulgence in the accursed thing, and by the infinite com- 
 passions of Him who gave Himself a ransom for many, to lend not 
 their aid, their influence, their example to that which God doth 
 curse, but rather to give their sympathies and energies to the 
 great work of freeing the world from the dire evil and woe of 
 the liquor traffic. 
 
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