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'J^^jfMJ'Bi^H^ THE WINES OF SCRIPTURE; OR, TOTAL ABSTINENCE Vindicated from the Attacks of Dr Watts. {DIFFICULT TEXTS EXPLAINED) BY y Samuel MacNaughton> M.A., V « I Author of " The Duty of the Christian Church in Relation to the Temper- ance Reform" (A Prize Essay) ; " Our Children von Christ ;" " The Christian a Light," etc. " Wine is a mocker."— Prov. XX. I. " Let us, who are of the day, he abstinent"— x Thess. v. 8. " We that are strong ought ;o bear the infirmities of the weak, and not to pUiase ourselves." — Rom. xv. i. [PUBLISHED BY REQUEST^ EDINBURGH : D. MACARA, 8 COCKBURN ST. ^ 1876 ^ The Right of Rejiroduction is Reserved Price Sixpence (i ..^' THE WINES OF SCRIPTURE; OR TOTAL ABSTINENCE Vindicated from the Attacks of Dr Watts. {DIFFICULT TEXTS EXPLAINED) BY Samuel MacNaughton! M.A., Author of "The Duty of the Christian Church in Relation to the Temper- ance Reform" (A Prize Essay); " Oup, Child^^en for Christ;" " The Christian a Light,'" etc. "Wine is a mocker."— Prov. xx. i. " Let us, who are of the day, be abstineni."—i Thess. v. 8. We that are strong ought to bear the infirmities of the weak, and not to please ourselves."— Rom. xv. j. [PUBLISHED By REQUEST] EDINBURGH : D. MACARA, 8 COCKBURN ST. 1876 •7 ^^ The Right of Reproduction is Reset ved LETTERS OF COMMENDATION -«o*- Rev. Professor KIRK, D.D., EDiNUURCiii " I have read your admirable pages on the Wink question with great delight. Most heartily I give your panipWct ^"^V strongest recommendation. " Rev. WILLIAM ADAMSON, M.A. "Many thanks for an early copy of your 'Wines of Scripture.' I have read it with care, and think that it is vigorous, fresh, and lucid, and demonstrates the position taken by the temperance party. It ha,s ,my cordial commendation." Ex-Bailie LEWIS, Edinburgh "Thanks for your able lecture in pamphlet form. I regard it as clear, logical, and convincing ; and, as an argument on the ' Wines oi- Scripture,' unanswerable. I hope it will be re-uttered broadcast among the people, that they may be enlightened upon this subject of clamant and growing interest. " 1 1 Al CONTENTS -♦-*- . as )V LSt of Preliminary Remarks , Our Tosition Stated . Dr Watts in *« The British and Foreigii " Dr Edgar— Misapplied Text The Pledge and Liberiv Total Aljstinence the True Temperance The term YAYiN-derivation, Fiicrst's Lexicon Other Hebrew terms for Wine TiRosii— not Intoxicating Yayin proved to be Generic Vaj'tn, viuwn, oinos, " Wine, " applied to Grape-juice Testnnony of Homer, Aristotle, Suidas, Nicander Testimony of Josephus, Polybius, Varro, Columella Testimony of Pliny, Plutarch, Ovid, Juvenal, Cato Testimony of Dictionaries and Cyclopa;dias Testimony of Professor Liebig, Gesenius, Gobat, Nott Testimony of Professor Jacobus, Home, Duffield, Tavenier Testimony of Professor Stuart, Principal Cunningham, Dr Dv Testimony of Herschell, Rabbi Isaacs, Dr Tischendorf Testimony of Professors Tayler Lewis, Miller, Newmann Texts Explained— ' ' Give strong drink, '' &c. Alcohol a poison, Deut. xxxii. 23 The Wine that cheereth God and man The Miracle at Cana— " Full of New Wine " "The old is better "-The Institution of the Supper Communion at Corinth— ' ' Wherein is excess " " Stomach's sake "—"Mot given to Wine " "Be sober "-"Merry heart "-Bible Abstainers ' Appeal to the Christian Church ff PAGE . 7 10 IX X2 '4 '5 i^ i8 19 20 21 22 22 2Z 25 26 27 27 28 28 29 30 32 ?>3, 34 3S>Z6 37, 39 40, 41 42, 44 45 z- - TIROSH TiROSH, translated "New Wine," means Wine in the Cluster and Wine in the Vat. Proof texts :—Isa. Ixv. 8; Micah vi. 15; Prov. iii. 10; Joel ii. 24. It occurs 38 times, is never intoxicating, and is always spoken of as a Blessing. > '^'-':f-': i : . YAYIN Yayin, translated " wine," is a ge/ienc term for all kinds of wine— fermented ^r^^ iinfermented. It occurs 141 times. Its character known only by the context. Proof texts :~(i). Fermented— OQr\. ix. 24 ; i Sam. xxv. 37 ; Prov. XX. i ; Isa. v. 11. (2). Unfermented—]QX. xlviii. 33; Isa. xvi. 10; Jer. xl. 10; Gen. xlix. 11; Deut. xxviii. 39- SHECHAR Shechar, usually translated " Strong Drink," is highly intoxicating as a rule, occurs 23 times, is always spoken of with warning and woe, except Deut. xiv. 26, where it probably signifies dates, for it is to be eaten; and Num. xxviii. 7, where it is "used Iqx yayin ;' according to Fiierst. t a P a PREFATORY NOTE DEEM it necessary to explain, in a word, why this tractate has assumed its present form. Having com- ph;ed with a request from the Edinburgh Total Abstinence Society, in December last, to preach the first of a series of Sabbath Evening Temperance Sermons in the Waverley Hall, Edinburgh, my attention was naturally turned to the Bible aspect of the temperance question as most suitable for the time and place. At the close of the service some Christian friends and City Missionaries expressed an earnest hope that I would give my views to the public in a more permanent form. I then prepared the introductory pages as they now appear, intending to discuss the whole subject-embraced in this tractate-as an independent treatise, without reference to any individual writer holding views differing from my own. However, in January, Dr ^Vatts' article ai)peared in ^'The British and Foreign."' At a conference in Edinburgh, shortly after, where Bible temperance was being discussed, I referred briefly to the article in question, and expressed my dissent from the views of the author. At the next meeting, at which I was not present, the chairman, in response to a gentleman in the audience, promised that I, as the lecturer for the next week would reply in full to Dr Watts. Thus my lecture, unavoid- VI. PREFATORY N07'E ably on my part, look a more controversial form than other- wise it would have taken. At the close of the meeting a free invitation was given to any present to ask an explanation of any difficult texts bearing on the subject. This, then, accounts for the form of this lecture. And now, at the rcijuest of earnest Christian friends, it is given to the public, with the fervent prayer that it may be helj)ful to some humble seeker after truth. If the ardour of extempore address has produced any utterances that may seem to have been intended to wound the feelings of any, instead of connnanding the assent of the judgment, we can only say that we always wish to exercise the greatest possible charity towards all. . , S. M'N. . Edinburgh, February 1S76. T n E WINES OF SCRIPTURE (JR Total ^bi^tiucniT the True Temperance *9* BIBLE truth is the grand agency in the reformation of society; and our blessed Lord has ahva^-s employed human instruments for the dissemination of Gospel truth. When on t^arth He selected and carefully trained and instructed a litde band of disciples that they might " shine as lights in the world, holding forth the Worr' of Life." He guided them in what they should speak — in what precepts they should record for the instruction and guidance and comfort of His followers. They recorded manv of His own gracious utterances respecting j)urity, morality, sobriety, holi- ness. They uttered many notes of solemn warning against all who lived in open sin, such as idolatry, impurity, drunken- ness, etc. They enjoined abstinence from all ai)pearance of evil — " It is good neither to eat flesh, nor to drink wine, nor anything whereby thy brother stuml)leth, or is offended, or is made weak," (Rom. xiv. 21). Jesus still expects of all those who claim Him as their example and Master that they should make no compromise with the world and its vices. " Come out from among them, and be ye separate, and I will receive you," is the duty enjoined upon all His faithful followers. He will have no half-hearted service. He will have no neutral subjects, or allies, — " He who is not for Me is against Me; he that gathereth not with Me scattereth ..Vl- 8 AN APPARENT DIFFICULTY abroad." He calls His disciples to self-denial — to taking up a crosS; even to persecution for His sake. While /;/ the world, they are to be fiot of the world. They are not to join hands with the gay, the fashioriible, the vicious. In their habits of living they are not to be conformed to this world. They are to be a peculiar people, seeking elevation, boldness, inspiration, by being filled not with mine, but with the Holy Spirit.. These are truths which all will readih^ admit, and they lead us to the consideration of this all- important question : — What is the voice of Scripture in reference to Intoxicating Drinks ? , At the very outset an apparent difficulty meets us. We say apparent ; for it is only apparent, not real. It admits ot solution. And yet we must believe that many excellent Christian men and women, anxious to know and to do the will of God, have not satisfactorily solved the problem. It is this : — Is there Scriptural warrant for Total Abstinence ? We shall not atter a single harsh word against any brother who may affirm the negative. We shall not think an un- charitable thought of ony one who prefers not to affirm the positive. But we shall endeavour, in the spirit of christian charity, truthfully and faithfully to unfold the true teachings of Scripture on this most important question. We claim a right to speak freely on tliis subject. Withi us it is not a " pet theory " — a preconceived opinion which we oeek to establish from Scripture. The views we now hold are the outcome of earnest, laborious, biblical study. Some ten years since, when called upon publicly' to advocate Total Abstinence from the platform and through the press, altliough practically a total abstainer all my life, and believing firmly in the principlec and practice of Total Abstinence as good for society, as well as for the individual, I was met with this difficulty : " Have I Scriptural authority for this position ? " If not, I cannot, I dare not 9 THE PRUDENT USE :ingup /;/ the not to IS. In to this vation, lit with readil" his all- lu s. We Imits ot ^cellent do the im. It ENCE ? brother an un- m the hristian achings Witli which now study, vocate h the ly Hfe, tice of "or the iptural ire not e urge it as a duty upon those who accept the Word of God as their only rule of faith and manners. Several passages of Scripture passed rapidly before my mental vision. There seemed to be difficulties. There seemed to be contradictions. What could this mean ? Is not the Bible consistent with itself? Can it be that the Spirit of inspiration in one breath permits the use of intoxicants ac good gifts of a bountiful Providence to be received with thanksgiving, and in another breath denounces their use with woes and with bitter curves ? Nor was the Gordian knot untied by distinguishing between the "prudent use" and the abuse or excess of the article; for the fact, patent to every intelligent, reflective mind, stood out in bold relief, ivJiat was viodc?'ation for one man was excess for another ; and it was absolutely impossible foraany fallible mortal to decide where the " blessed " quantity ended, and where the " woe-i)ronounced " amount com- menced. But tiie line of demarcation nmst be drawn somewhere. That line must be a point — a particle. Omniscience alone could decide. And, furthermore, obser- vation had convinced me that a man, commencing with one glass as his " moderate" portion, immediately finds that he can stand two, three, — an indefinite number of glasses. I was, therefore, throAvn back upon Scripture testimony, ]:»ure and simple. What does the Word say ? It shall speak for itself I then collated all the passages in the Bible, referring in any way to the use of wines or strong drinks, studying the passages one by one in the original languages, as well as in the authorised version. I was materially aided in tliis search by the valuable labours of that great and good man, that prodigy of learning, Dr Eliphelet Nott, late President of Union College, New York. And what was the result of this investigation ? Cautiously, slowly vet surely, I took in the grand fact that reconciled to m} mind all apparent ccntradiction-^, and baffled all cavilling. It was this : — 71ie wines of Scripture, spoken of with approval and used at sacred feasts, I found to be an entirely different article from the wine and strong drink referred to ivith warning admonition, and denounced as a woe-hi'inging curse. The one is an innocent 10 OUR POSITION STATED i wiintoxicating ivine, t/e other fermented and highly intoxicating. Our Position Stated 1. The Avines of Scripture are clearly distinguishable into two grand classes, namely, y^;7«an, to tread the grapes ; consequently jiwvV/ is trodden out. The (xreek oinos, Latin vinitm^ (lerman wein, English 7vine, are ol)viously wilho'.it any clear etymology in the Indo-Germanic ; but they an identical with yayin, and seem to have come from the East." He defines the Arabics ecjuivalent, "dr hineh of grapes'^ Then, if I turn up the verb yavan, I find it defined thus, " to press the vine, to tread or to press out the grapes^' and nothing else. He adds, — " According to this etvmology one might take the noun yayin to mean "a. pressed 01- trodden thinf^, if that were not too general." So far, then, as the derivation of the word goes it is entirely against Dr Watts. Fuiirst cannot find "to ferment" in the root. O no ; that discovery was left for the Belfast Professor. Per- haps we see now why Dr Watts contented himself w'th a general assertion rather than to quote an authority. Authorities, you know, are always troublesome when they happen to be opposed to our views. What I have just (]uoted from an undisputed authority sufficiently answers the following : — " They (the commen- tators) let drop the very idea which the term yayin, in its various modifications in all the languages in which it is foand, is used to convey — that cf a fermented liquor. ' Here is assertion again — not a single authority quoted in proof. And yet he coolly assumes the one thing to be proved. He says — "Just imagine a lexicographer venturing to give a meaning to a word which never had been given to it before ! The critics would s^^on make short work of his new meaning. There is this much, however, in the refer- ence to dictionaries — a dictionary may be cited in proof of the usage obtaining prior to its publication. Starting with this unquestionable principle, we may call upon our authors to quote a dictionary of any century which does not repre- sent yayin as the fermented juice of the grape ; or, failing the dictionaries, to quote a passage from any ancient author, B i8 OTHER TERMS DEFINED sacred or profane, in which wine has any other meaning." Again — " Let our commentators point out some instances, in i)lain prose, in which tlie term yayin means grape-juice in an unfermented state, and the iirst part of their task is achieved. Then let them show that wliere yayin is approved of it is ahvays used in this sense, and their work is done." Well, take Fuiirst. He defines yayin — (i) winc^ (2) bunches of grapes^ (3) intoxication — in the passage, "Noah awoke from his wine" (Gen. ix. 24). These are the only definitions he gives. And yet Dr Watts would have us believe that all lexicons and all ancient literature represent yayin as always " the fermented juice of the grape." So of TiROSH. Fuerst defines Tirosh — (1) mead, (2) unfennented tvine, (3) siaeet mead, (4) the Juice of the grape, and nothing else. (Dr Watts could not find "unfermented wine" nor yet "the juice of the grape" here. He must have raised his spectacles, or the gas was not good. Of course, the doctor would not wilfully misre^jresent.) Tirosh is' invariably spoken of as a blessing. Hos. iv. 1 1 is only an apparent exception. For although " whoredom and yayin and tirosh'^ are said to " take away the heart," this does not prove, against the whole analogy of Scripture, that tirosh of itself is condemned. Tirosh, whether the grape itself, or grape-juice, may be said to take away the heart, if a man sets his heart upon his vineyard. Money is a good thing. Friendship is good. But if man sets his heart upon money or friends, so as to take away his heart from God, it may be truthfully said of money or friends, they "'take away the heart," without condemning money or friends, as such. Asis (Joel iii. 18, Amos ix. 3) Fuerst defines " the pressed out juice of the pomegranate." SoBHE (so-veh). Generally drink, hence 7aifie, Isa. i. 22 (thy wine is mixed with water) ; and moisture Nah. i. 10; Hosea iv. 18, 'their drink is sour.' Hhemer is red grapes, or grape-juice generally ; but if allowed to ferment, is of course intoxicating, as in Amos v. 11; "A vineyard of red wine," or grapes (Isa. xxvii. 2); " The pure blood of the grape" (Deut. xxxii. 14). • m— TIROSH NOT INTOXICATING «9 leaning." nstances, •ape-juice ir task is approved done." wine, (2) ;, "Noah the only have us represent mead, (2) the grape, fermented He must ^ood. Of .) Tirosh is only an and yayiii does not tirosh of ; itself, or if a man cod thing, on money it may be away the uch. le pressed Isa. i. 22 ah. i. 10 ; lly ; but if n Amos v. xxvii. 2) > Mesec is 7viiic miNgleii—c\\\\cx with milk, or water, or spices. SiiKCHAR — according to Fut-rst, "commonly intoxicating drink" — usually translated "strong drink," always si)oken of with 7varni/ig and woe, with excej)tion of Numbers xxviii. 7, where, according to Fuerst, it is used ior yaym ; and Deut. xiv. 26, where the date itself, and not its juice, is evidently meant, as it is to be "eaten." In each of these instances it cannot be fermented, as no ferment or leaven {Jihamcts)^ whether found in bread or wine, could be used in sacrifice or at sacred feasts. Professor Moses Stuart, Gesenius, Rabbi Isaacs, Rabbi Herschell, (!^c., all affirm that hhamets^ " any fermented substance," applies to wine as well as to bread. We have purposely digressed a little from the considera- tion of yayin, in order to give here a complete list, with defmitions of the principal Hebrew terms, used in reference to wine and strong drink. We have conclusively shown that lexical authority is entirely against Dr Watts in reference to yayin meaning " the fermented juice of the grape," and nothing else. But he also defies us "to (juote a passage from any ancient author, sacred or profane, in which wine has any other meaning." That is a wide range, including the Bible and all ancient literature. But as usual he does not quote a single authority out of so many. Well, suppose we (luote for him ; and, first, take a few examples from the Bible. I. — Tirosh Joel i. 10, "The tirosh is dried itpy Joel ii. 24, " The vats shall overflow with new wine." Prov. iii. 10, "Thy presses shall burst out with new wine." Isa. Ixv. 8, " The new wine is found in the cluster." Micah vi. 15, "They shall tread tirosh, and not drink yayin.''^ Isa. Ixii. 8, 9, " The sons of the stranger shall not drink 90 YAYIN — A GENERIC TERM P thy 7t'W(' . . . but they that liavc gathered it shall eat it, and praise tiic Lord." Uc'ut. \iv. 23 and xii, 17, "'I'liou shalt eat the tithe of thy corn and of thy wine.'^ II. — Yayin We may here state our opinion respecting v^.ivV/. It is a generic term, including all kinds of wines, fermented and unfermented, and occasionally "bunches of grapes," as in Fuerst's Lexicon. This is proved by the citation of texts in which yayin occurs. Such passages as — 1 Sam. XXV. 37, "When the 7iv>/f was gone out of Nabal ;" Prov. XX. I, " Wine is a mocker ;" (len. ix. 24, "Noah awoke from his ivinc ;^^ \sA, V. IT, "Woe to them that continue until night until ivine inllame them ;" Prov. xxiii. 31, "7'he ivine that biteth like a serpent ;" prove that there was a yayin that was intoxicating ; and yet it would seem as if, in order to become intoxicated, they had to "tarry long at the wine," and, as in Isa. v. 11, "to continue from morning till night." Still it was intoxicating; and any one who, in order to uphold any theory, maintains the contrary, had better spend his time to better purpose. To go beyond the ])lain teachings of Scripture can do no good to any sclienie of social reform. Dr Watts affirms that "the term yayin (the only term which it is at all necessar}^ to discuss) throughout the Bible, wherever its qualities are indieated, designates an intoxicating drink ; whilst, on the other hand, there is no instance in which it can be shown to have any other meaning." That is a plain statement — " no instance in which yayin can be shown to have any oiher meaning" than "an intoxicating drink." A single instance produced, where yayin does not denote " an intoxicating drink," would suffice to prove the recklessness (or falsity, if you will) of his assertion. Can it be produced ? Let us see. And you will permit me to quote more than one passage, that " in the mouths of two or three witnesses every word may be established." YAYIN — A GKNERIC TERM 91 at it, and e tithe of /. It is a inted and es," as in n of texts f Nabal ;" night until pent ;" ; and yet ated, they . II, "to oxicating ; maintains purpose. an do no nly term he Bible, oxicating istance in ific {yayin) to fail from the wine-i)ress, none shall tread with shoutinji;" (Hebrew yayin, Sei)tuagint oinos, I 5> Id y rs Question IV. — " 7//t' Master made wine'' (John ii. lo). Ay ; so He did, and that at a wedding, too. The point to determine is, " Was it intoxicating or not ? " Our oi)iJ{)nenls say, " Of course it was intoxicating." But we will sliow you, first, that the word ivine — oinos — does not settle it either way. We have already shown that Homer knew of a wine {oinos) that was not fermented, l)ut was a syru]:), like honey ; that Aristotle and Columella speak of a wine {oinos) that did not intoxicate; that Nicander (n.c. 135) and Josephus call the fresh gra]ie-juice 7vine (oinos) ; that the Creek historian Polyl)ius "ecords that the Roman women drank a wine (oinos) made from dried grapes. The Septuagint (the Creek version of the Old Testament) also repeatedly translates tiros/i, which is never intoxicating, by oinos ; and in Kev. vi. 6 it is used for the "ivine in tJie cluster. In Luke v. 37, 38 oinos is used with the cjualifying adjective 7ieos — "new." Here we have a clear case, three times repeated in two verses, of oinos being used in speaking of unfermented grape-juice. Now if oinos were always intoxicating, would the Lord himself have used it here ? He might have used gliikos. It is clear, therefore, that they cannot claim the word. Neither do I claim it. Oinos., like the Hebrew yayin, is generic, including all kinds of wine, fermented and nnfermented. So tlie context and the circumstances must decide. But does any one say "The expression * well drunk ' seems to point to an intoxicating wine?" \i victhuo always meant "to be intoxicated," it would be conclusive in favour of an intoxicating wine. Our opponents "are not able to find" any other meaning. I suppose they are something like the Irishman, who could not see the town, there were so many houses. Suppose, then, we help them in their search. We ask them to turn up Ewing's Lexicon, and they will find another meaning — viz., " Plentifully fed." In Liddell and Scott's Lexicon they will find "to water, to moisten, to drink freely." Parkhurst's Greek Lexicon gives the meaning as " To drink freely, but not to drunkenness," and adds, "And in this sense it is plainly used in the Septuagint — Gen. xliii. 34, Cant. v. i, Gen. ix. 21 — for the Hebrew w^ord Shechar, which, in like «f 34 FULL OF NKW WINE manner, admits of a good as well as a had sense." "I'herc arc also many other instances in llie Septuagint, more to our point tiian some of those (juoted by the Lexicon, such as Psa. xxxvi. 8 — " They shall be abitmianily satisfied {fnctliu'u) with tho fatness ' of thy house ; ' Psa. Ixv. 9 — " Thou visitcst the earth, and watcrcst {mct/iun) it;" Psa. Ixv. 10 — "Thou causest rain io dcscauV (margin); Hag. i. 6 — "Ye have eaten, and are not filled; ye have drunk, and are not satisfied^' filled {mct/un*); Hosea xiv. 7 — "Tlicy sliall revive as the corn," — Greek, mei/iiio — shall be satisfied with corn. Therefore it is evident that neither oi7ws nor fiictJiiin decides that intoxicating wine was necessarily used. The logical out- come of the opposite theory is that after the guests were partially intoxicated — " i)retty well on," as they say — that Christ him- self supplied diem with a large (quantity of more highly intoxi- cating drink. If such were the facts, who would have under- taken to take the guests home ? Now, it is impossible to believe that Christ, who taught purity and sobriety, should provide a hundred gallons, or more, of such wine as is used at marriage-feasts in this country at the present day, and that after the guests had "well drunk." ]]ut the record removes the possibility of such a supposition — " thou hast kept the good wine until now." We have seen that Pliny and Plutarch, and Columella and Theophrastus, contem- poraries of Christ and the Apostles, all affirm that "the good wine " of that tmie was not intoxicating, was " destitute of spirit," hnd " nothing added to the juice of the grape," that the '"'' best , ine" was "harmless," and "would not affect the nerves (/• the senses;" and Rabbi Isaacs affirms that the Jews excluded fermented wine from even their marriage feasts. The evidence, therefore, is abundant and most con- clusive against those who affrm that the wine of Cana was intoxicating. Give us such wine as Jesus made, and we will deny it to no one. Question V. — " These men are full of new 7utfie." This passage is found in the second chapter of Acts. Those who mocked at the gift of tongues sought an explanation of the wonderful phenomenon in the jabbering of drunkenness. But just as the false charge against Christ himself, " Behold THE OLD IS RF.TTER 35 a man gluttonous and i winc-bihhcr," proves neither the charge of ghittony nor of wine-drinking; so here Peter repels the charge — "'Ihesc are not (hunken as ye sui)pose." Ikit do you say, " They si)eak of /a7>(,' filled with neic unne, as an e(iuivalent expression to bciiv::; drunk. Won't new wine^ theref\)re, make people drunk?" And that is just the dirticulty to be met. Well what does it mean? ^t is evidently a bitter sarcasm, fust as if a. teetotal pvj:.'lier, full of enthusiasm ar:l endued with power from on high, seemed for the time carried beyond himself in utterance, scoffer.s, and more especially those who are fond of their wine, would say sarcastically, " Look at him ! See 1 he's drunk — drunk on cold water T So here the mrxikers, in effect, say — "These men jirofess to be pure and holy, taking nothing stronger than new wine ; but, see ! they're drunk ! they have been taking something stronger on the sly ! " Glukos, however, is never intoxicating, as we have already shown by the testimony of Aristotle and IMiny (Book 14, 9), Question VL— " Tlu; old is better" (Luke v. 39.) The fact is that unfermented wine, as well as fermented wine is improved by age ; and Pliny speaks of the custom of his tiii;e of immersing the casks of grape-juice in the lake during the winter season, until the wine acquires the habit, as he naively observes, of becoming cold (xiv. 9). And as the word " wine " in this verse is sui)plied by the translators (there being neither oinos nor i::;lukos in the original) we have no means of knowing whether it is old oinos or old glukos that is meant. Hence no point can be made against us. But I am willing to take the view most unfavourable to us, and admit that probably oinos is meant, as it occurs in the im- mediate context, although the connection is not close. And now- we will look at the parable from verse 36 — "No man putteth a piece of a new garment upon an old," &c. The lesson that the Lord is seeking to impress upon the people, is, that they are not to seek to patch uj) their own righteousness by adding some of His righteousness. The old garment — " the filthy rags — " must be cast aside altogether. They must have His righteousness, and His alone ; for, as in a garment, " the new agreeth not with the 1 I 36 THE LORD S SUPPER old." You cannot patch up your moral c1 aracters; you nuist be renewed entirely. Observation might teach you this truth; for "no man putteth new wine into old bottles, else tlie new wine will burst the bottles ; new wine must be put into new bottles." Old leather bottles, or bottles made of skin, would have some particles of ferment, or leaven adher- ing to them ; and the smallest particle of ferment will induce fermentation ; so to preserve new wine from fermentation new bottles must be used. Here is syml)oled forth the same spiritual truth — purge out the old and be wholly new. Com- mon customs are used to teach spiritual truths. So He says again, " No man also having drunk old straightway desireth new, for he saith * The old is better.' " Here again, men are spoken of in accordance with their practice. There is no proof in the text either for an intoxicating, or an unintoxi- cating wine ; and the meaning is the same either way. Jesus does not affirm that the old is better — whether it be old fermented or old unfermented ; but, speaking of the customs of men as they existed, and using their own words, he adds, "for he saith, 'The old is better.'" The expre.ssion v/as com- mon, and he uses it simply for illustration. We know from other sources that both fermented and unfermented wines are considered to be improved by age. Question VH. — Was the wme used at the institution of the Lord's Supper intoxicating ? It is a note-worthy fact thivt the Lord, in instituting the Supper — according to the record of the three Evangelists (Matt. xxvi. 29; Mark xiv. 25; Luke xxii. 18), never uses the word oinos — wine — but invariably " the fruit of the vine" — to gennema tes a7Jipelou. If fer- mented wine was used on the occasion, the record, to be accurate, ought to have had oinos ; for it is the only term to express it. Therefore, it is evident that no one can truthfully affirm that an intoxicating element was used. But we must not stop here. Let us have the true teaching of God's Word in full, whatever be the result. If we refer to the record (Matt, xxvi, 17-29) we find that they were eating the Passover. But, as we have clearly shown already on the authority of Gesenius, Prof. Moses Stuart, Rabbi Isaacs, Herschell, Bythner and others, hhawcts — THE CORINTHIAN CHURCH 37 " Icavcn " applies to finite as well as to bread ; and since all leaven was to be excluded during the passover season, there- fore fermented wine could not be used at the passover with- out a wilful violation of law. And mark the words of the lav/ (Exod. xii. 15), "Whosoever eateth /ihamets — 'any fer- mented substance ' — that soul shall be cut off " — excommuni- cated. I hear that now-a-days they excommunicate men for keeping this law. It is beyond controversy, therefore, that fermented wine was not used at the Passover. It is not used among the Jews to tne present fiay, as we have already seen. Now read verse 26, '•' As they were eating, Jesus took bread," etc. But where was the fennented wine to come from? Ah, there was none. And, see ! Jesus says, verse 29, *' I will not drink henceforth of this fruit of the vine until that day when I drink it new with you in my Father's King- dom." Not only " fruit of ^-he vine " is used as distinguished from the term " wine," which is ambiguous, but the epithet " new " is added. No ! there will be no ferment there, no corruption, no decay. And setting aside all prejudices, let us look devoutly upon the propriety of the emblem — the bread broken, the broken body ; the bruised, crushed grape (probably pressed at the time) yields its juice for refreshing and nourishing the body, how like the bruisied, pierced body of Immanuel, yielding " the precious blood." Yes, we lose much of the beauty and significance of the emblem \\hen we keep the bruised grape out of view even to imagination. Question VIII. — " ' One is hungry, another is drunken ' (i Cor. xi. 20-22). Didn't the Corint/iia.i. Church use in- toxicating wine ? " Well, for the moment, suppose they did. Does the apostle approve of their ])ractice ? He expressly condemns their action — " This is not to eat the Lord's supper. . . . Shall I praise you in this? I praise you not." Their manner of observing the ordinance was such as to nullify it altogL :her. And a practice condemned by the apostle can never be adduced as Bible sanction of the use of the thing condemned. I think, however, as the word methuo, ■translated "is drunken," may mean "is filled with wine," whether fer- THE CORINTHIAN CHURCH mented or unfermented, or " filled " without any -eference to wine of any kind, as we have seen — that charity for a church otherwise so noble ought to lead us to adopt the milder explanation. Afet/nw, or methiisko, standing alone, that is, without being followed by otnos, does not -necessarily mean to be intoxicated ; for in Eph. v. i8, mcthiisko is followed by ohios, and is translated "Be not filled." Scarlett (1798) translates — "One is hungry, another takes to excess." In an old English translation of Calvin we have it rendered thus — " Some had enough to stuff their bellies full ; other some had but thin and slender fare." Dr Macknight, in his Apostolic Epistles^ translates, " One is hungry, and another filled^ The learned Pool, in his Annotations, says, "I take our translation of the word methtisei to be vf^rv hard and uncharitable, because the word does not so ,., "*ify-" Dr Newcombe, Bishop of Armagh (1796) says — "The poor man scarcely satisfied his hunger, while the rich indulged to excess." He adds in a note — "The word methusei does not necessarily import drimkennessP These opinions are especially valuable, as being prior to the ivodern controversy on the "wine question." We are not now contending for our theory. It is vindicated in the first paragraph. But let us, if possible have the true teaching of the passage. The charge preferred, we think, is this : — Some of you, I hear, are accustomed to provide a bounteous and dainty repast on the occasion of celebrating the Lord's supper. You have not a common table, but family groups. Some > ' 'OU bring of your abundance, and selfishly enjoy yourse) ■ in feasting; and, by your unbrotherly conduct, the pu' t^ members — " them that have not " — are put to shame. Tins appears to be the plain meaning of "in eating every one taketh before oiher his own supper; and one (the poor man) is hungry, and another (the rich man) drinks freely of witie" or, "is abundantly satisfied." If it is to eat and to drink you come together, if your sole object is feasting, then do so in the social circle— in your own homes. " What, have ye not houses to eat and to drink in ?" They made a common feast of the ordinance, and did not recognise iri it the emblems of the broken body and shed blood of the Lord. na WHEREIN IS EXCESS 39 This, then, was their sin and condemnation — putting the poorer brethren to shame (v. 22), and "not discerning the Lord's body" in the ordinance (v. 29). Question IX. — ''Be not drunk with wine, wherein is excess.^' • This is the passage we have just referred to (Eph. v. 18). Those who are in favour of the free use of intoxicating wine interpret the word " excess " as referring to quantity — P)e not excessively drunk ; which really means, if it means anything — you may get pretty drunk, but not beastly drunk. It is evident, therefore, to the English reader even, that the clause, " wherein is excess," does not refer to quantity. The (Ireek word asotia has no reference to quantity^ but to cJio. :'actcr — " Be not drunk (or filled, methmi) with wine, in which is debauchery (beastliness) ; but be filled with the Spirit." Here, then, it is evident that instead of a permission to drink freely of intoxi- cants, even to incipient drunkenness, there is a positive pro- hibition against being filled, or drunk, with wine ; because in it there is debauchery ; and there is a positive command to seek elevation from the true source, namely, by being " filled with the Spirit." And I would like to say here that one of the greatest evils of stimulants or narcotics — whether wine, or opium, or tobacco — to the Christian minister or zealous labourer, even when taken in moderation, is that he thub teaches himself to seek elevation, or strength, or sooth- ing, as the case may be, from wine or a cigar, when he should seek soothing from Him who promised a " Com- forter" — elevation and strength by having the joy of the Lord as his strength. Whatever takes away the heart from God becomes to us, for the time, an idol. And if stimulants and narcotics are resorted to, instead of casting all our care upon Him who careth for us, can we expect heavenly comfort — can we expect God's blessing, or hcpe to lie filled with the Spirit ? Ah, many a Christian man has lost his poiver in sendee, or fails to acquire power, by seeking comfort pnd elevation from the forbidden streams of sensuous gratifica- tion, thereby voluntarily excluding himself from the only true sources of comfort and strength for service. " He not filled with wine, but be filled with the Spirit." '1 I I:' 40 STOMACH S SAKE Question X. — ^^ Drink no lon^^a- water, but nse a little wine for your stomach'' s sakc''^ (i Tim. v. 23). This is a favourite text with many good people. They repeat it more frequently than the Lord's prayer. And I fear some of them think more of their '■'• stomachs " than of their reputation. I would like if they would always quote with it, as a corrective, one or two other passages, sach as " Wine is a mocker," " Look not thou upon the wine when it is red," etc. Then they would find that the wisdom of God was superior to their wisdom ; and that it is just because wine is a mocker that their stomachs trouble them so often. If intoxicating wine is a good medicine for the stomach, why does it not cure in a few days, or weeks at most ? Is it not because it is a ^''juockerV^ A man commenced taking wine for his "stomach's sake" twenty-five years ago, and he takes it every day still. He expected, when he commenced, to be all right in a few days — the tonic would do it. But it did not; and why? Because wine is a '■^ mocker.^ Just like quack doctors, who think so much of their patients (their pockets) that they wish to have them under their care all the days of their natural (or unnatural) life, and hence never cure them, wlxie inspires hope only to crush it — relieves for an instant the pain, only to ensure its becoming chronic. But what is the teaching of the text ? Let us have the truth, and the whole truth, whether we like it or not. In the first place, then, it proves conclusively that Timothy was :i rigid total abstainer, and that it required an apostolic injunction to make him take medicated wine, even as a medicine, in his infirmity. Mark the expression, " Drink no longer," or not only " water, but use a little wine (in it) for your stomach's sake," tVc. Here again a knowledge of ancient customs is valuable. A medicated wine was made of salt water, boiled grape-juice, and myrtle leaves, as a specific for weak stomachs. Timothy probably was using Simply salt water, which does of itself promote digestion; but Paul urges him to take the more nourishing prescription. Dr Richardson, who is an authority on this subject, and who has availed himself of the valuable labours of Neumann, the distinguished chemist of last century, says : — " Certain NOT GIVEN TO WINE 41 wines, named Myndian, Halicamassian, Rhodian, and Coan, were made with salt water. They were considered not to be intoxicating, but to promote digestion" (Cantor Lectures, p. 7). The Romans, at the time Paul wrote, had the above- named and several other unintoxicating wines, useful and nourishing. Cnidian and Adrian were medicinal ; Mulsum Avas a syrup of wine and honey; Sapa, Defrutum, and Carenum were boiled wines, boiled down to different degrees of consistency. The tonic for the stomach, therefore, is not an intoxi- cating wine. If you wish to promote digestion, abstain from all intoxicants ; masticate your food thoroughly, and take regular exercise; and don't forget that "Wine is a mocker, strong drink is raging, and whosoever is deceived thereby is not wise" (Prov. xx. i). Question XI. — '''- Not given to much wine'^ (Titus ii. 3). This is counsel addressed to "aged women" — "not false accusers, not given to much wine" {oino polio). Many thoughtlessly take for granted that this expression, in pro- hibiting drinking to drunkenness^ gives liberty for the mode- rate use of intoxicating wine. But there is no authority for such an assumption. It is as if the apostle had said, " The women of the world are ' given to much wine,' now be sure that you instruct the Christian women that they do not give way to this custom." There is no permission whatever given by the use of the word " much." The emphasis is on. not, giving it the force of a prohibition. " Not false ac cusers," does not give permission to accuse falsely occa- sionally, only not flagrantly. In the preceding verse " the aged men" are enjoined to be abstinent {nephalios), and in I Tim. 'iii. 11 the deacons' wives are to be "grave, not slanderers, abstinent {nephalios).'" Here, then, we have absti- nence enjoined in other passages, and hence there cannot be permission given in this passage by the same apostle. We know also that the Romans of that age strictly pro- hibited intoxicating wine from the women, providing them with unfermented gi-ape-juice, or wine made from raisins. Is the gospel standard of purity to be lower than that of the heathens ? I 42 " BE SOBER "- -ABSTINENT We have the same injunction laid upon the deacons — "not given to much wine" (i Tim. iii. ii); and in the fiQcondvtxsQ abstinence is enjoined upon bishops — "blame- less, the husband of one wife, abstinent {nepha/ep?i), sober- minded {sophrona).^' In Titus i. 7 it is put in another form, but very strongly — "not given to wine" {paroinos) — not near to it, but utterly opposed to it. These passages all seem to refer to classes ; but the injunction is not on that account the less general, for we have the same term — " be abstinent" — applied frequently to Christians generally. For example — i Peter iv. 7, "Be sober-minded and abstinent" {ncpho) ; 1 Peter v. 8, " Drink not {ncp/io), be vigilant, because your adversary, the devil, as a roaring lion, walketh about, seeking whom he va^^y drink down'''' {katapino). How awfully suggestive ! The same verb — pino, to drink — is compounded with nc, negative and declarative — drink not, or dare not to drink, for the devil thus seeks you that he may drink you down {kata and pino). Katapi?io is used in the sense of to swalloiv up in Heb. xi. 29, in reference to the drowning of the Egyptians in the Red Sea ; in Rev. xii. 16, "swallowed up"; so also 2 Cor. ii. 7, Matt, xxiii. 24. Alas ! how many thousands in this land does the devil every year literally drink down to hell by means of intoxicating drink. And should not every Christian man and woman, therefo'e, obey the injunction of the apostle (i Thess. v. 8), " They that be drunken are drunken in the night," or " The drinkers of wine drink {incthuo) in the night ; but let us who are of the day be abstinenf {m-pho). Here certainly it is prohibited to all "who are of the day" — all Christians. With reference to the English term "sober," we might remark that, when our translation was made, it signified abstinence. It comes from the Latin sobrius (abstinent), the exact opposite of ebritis (intoxicated). Dean Alford, moreover, although personally opposed to the teetotal theory, is compelled as a scholar to admit our rendering of nepho and niphalios : — " Without doubt," he says, " the word sig- nifies abstinence!' Question XII. — Drink thy wine 7mth a merry heart (Eccl. ix. 7). " Go thy way ; eat thy bread with joy, and WITH A MERRY HEART 43 t i drink thy wine with a merry heart." We can know only from the context, whether the " wine " is intoxicating or not. The presumption is, that it is not intoxicating ; for, as we have ah-eady shown, intoxicating drinks are denounced with woes, and unintoxicating wine is ahvays spoken of as a blessing. So, then, the term "merry" must decide. If it denoted Bacchanalian cheer, then the case would be decisive against us. The expression, however, in the Hebrew is b' lev tov. Zbr-' is the general word for "good." According to Fuerst's Lexicon it signifies (i) Beautiful^ of outAvard appearance, Kalos. (2) Good, spoken of quality or character, agat/ios, hence, gracious, benevolent, friendly, honest, pious^ true, right. (3) In a metaphorical sense of the disposition, Joyful, cheerful. These are the strongest terms given. It is never used for drunken cheer. \Yq have the same expres- sion in I Kings viii. 66 rendered correctly, " glad of heart," not with the merriness of strong drink, but " glad of heart for all the goodness that God has done for David, and for Israel his people." The true meaning, therefore, of this expression, as also of "maketh glad the heart of man' (Psa. civ. 15), is the cheerfulness of disposition and abiding happiness, which God's people enjoy in prosperity and under his favouring smile. We need not refer to Zech. ix. 17 — " Corn shall make the young men cheerful {xs\:\xg\v\., grow), and new wine the maids." The marginal reading, grow, or speak, is correct. The word means to sprout, to be marrowy ; and, metaphorically, to speak. We have now" gone over all the passages of greatest difficulty, and we think we have fairly, without any straining, shown that in all cases w'here wine is spoken of with approval that an innocent unintoxicating wine is meant. We have shown, we humbly think, that the Bible is not inconsistent with itself, by at one time condemning what at another time it approves. We have indisputably proven that the wines of Scripture are both fermented and unfermented; and so long as there remains one passage where yayin or tirosh refers to newly expressed juice, no man can truthfully affirm that either of these terms is always intoxicating. The mass of testimony, too, which we have adduced from ancient % 44 BIBLE ABSTAINERS secular authors, in confirmation of our position, ought to be accepted as conclusive, by all who arc willing that truth should reign supreme. And we might, did time permit, show that God, in all cases where men or women were to be si)ecially favoured and honoured by Him, enjoined upon them the strictest abstinence from all that intoxicates. We heed only name the Aaronic ])riest]iood ; the Israelites in the wilderness, for forty years a nation of abstainers ; the wife of Manoah, when the birth of Samson is announced; Samson himself; the Nazarites and the Kechabites ; Hannah and her Samuel ; Daniel and his comi)anions at the court of Babylon; John the Baptist ; and, for anything that can be shown to the contrary, we ought to add Christ himself, aud the Avhole college of the Apc.itles, — for certainly they never drank ivine of the intoxi- cating (juality used at the })resent day. And, let us add, the numerous woes denounced upon those who "go to seek mixed wine," and " give their neighbour drink ; " the con- demnation of God upon priest and prophet " erring through wine;" the prohil)ition of it to kings and princes (Prov. xxxi. 4) ; such startling unmistakeable utterances as " Wine is a mocker," " Look not thou u})on the v:ine when it is red," &c., and the gentler, broader advice of the Apostle, " It is good neither to eat bread, nor to drink wine, nor anything whereby thy brother stumbleth, or is offended, or is made weak." In the face of all this, who will dare afifirni that total abstinence principles are opposed to the teaching of the ,Word of God ? If there be any one so bold, we cordially invite him to take up all the passages in the Bible, where wine is spoken of as a blessing, and show that in every instance the wine referred to is intoxicating. It has . never been done ; it can never be done. God himself has branded intoxicating wine as a "poison," as a "mocker," and "deceiver." He has pronounced woes upon it in the drinking, and woes upon it in the giving. God has shown it to us as the primal source of Noah's folly and of David's sin. And shall we change the truth of God into a lie b^ removing from it God's warning words and God's withering APPEAL TO CHRISTIANS 45 woes? That be fiir from us, Lord. Let thy wise counsels be our only rule — our constant companion for ever ! Seeing, then, that these things are so, what is the duty of the Christian Church in reference to intoxicating drinks? Many, very many of the noblest in the Cluirch and in the land have determinedly set their face against this terrible evil. But why should not every individual Christian and every Christian Church take the same noble stand ? Then the time would speedily come when ini([uity as ashamed would hide its face, and righteousness would How down our streets like a mighty stream. Alcohol is certainly Satan's surest, keenest sword, by which he slays his tens of thousands year by year. IJy it he nerves the assassin's hand and lights the incendiary's torch. By it he destroys the magic of the statesman's voice, and hurls him into an untimely grave. By it he sends the physician staggering to the couch of the dying, and the ])reacher of the gosi)el to a drunkard's doom. Vty it he banishes love and happiness from our sacred homes, and fills them with brutal scenes of \ "olated faith. By it he has deluged our land with vice and rime, and peo{)led our prisons with wretched wrecks of humanity. By it he squanders the millions of money that should send the gospel to the ends of the earth. Shall we, then, O Church of the living God, form any alliance with this king of evils ? Nay ; we dare not hesitate or hold back, for we hear those burning, warning words — " Curse ye Meroz, curse ye bitterly the inhabitants thereof; because they came not up to the help of the Lord — to the help of the Lord against the mighty. '1 Watchman on Zion's towers, the blood of the fallen may be required at your hand. Therefore, " Cry aloud, and spare not. Tell Judah her transgressions and Israel her sins," that Zion may awake and put on her beautiful garments — that, purged from this terrible iniquity, she may go forth to the conquest of the world for King Jesus, " fair as the moon, clear as the sun, and terrible as an army with banners." \\ Recently pidilishcd, by the same Author, loo pp. , cloth, gd. OUR CHILDREN FOR CHRIST \y\t\\ Ux Eufiiut Church c^ttcmbcrship ; tuith a ^ull discussion oi the JHobc nf baptism OPINIONS OF THE PRESS " Free from all controversial bitterness."— /]' doubt but the arguments adduced in favour of Infant Baptism, and of baptism by jiouring or sprinkling will be held conclusive." — b'.astern Chronicle, New Glasgow, Cauada. "The arguments from analogy and tiie Scriptures for Infant liaptism are stated very concisely." — Edinburgh Coiirnii'. " These arguments will no doubt be regarded rxs convincing by the numerous sections of the ( hristian Church who accept the doctrine." — Daily Scotsiiinii. " This neat little liook of too pages consists of two parts. In the first are presented, in succinct form, the usual arguments for Infant Church Membership, while the second part di.scusses briclly, but most satisfactorily, the question of the Mode of Baptism. The author evidently takes a deep interest in his subjcot, his views are thoroughly Fcripiunil, and he writes in a simple, lively, unctional style, so that all may understand and be edif.ed. . . . To all who may desire a small but com- prehensive and easily understood book on this interesting subject, we can sincerely recommend this one." — Original Secession Jllagasine. OPINIONS OF EMINENT THEOLOGIANS Rkv. HORATIUS BONAR, D.D., Edinburgh " I thank you very heartdy for your little book — 'Our Children for Christ.' It possesses what many of the best similar treatises lack generally, viz., brevity and simplicity. It is most conclusive and forcible, both in argument and scholarship. I have often desired such a brief treatise for circulation, and I am glad that you have given it. " Rev. ANDREW BONAR, D.D., Glasgow " Your brief treatise on Baptism is such as I (an put into the hands of any who are puzzled on the subject : the arguments arc so plainly and so clearly stated. Thanks for your work." Rev. ISAAC MURRAY, Ex-Mouekator P. C. L. P., Canada " I am much pleased with your work on Baptism. You place the right of infants to this ordinance on a sure and enduring basis, which cainiot be overthrown. On the mode of Baptism, or rather on the meaning of Bapiizo, you have done good service. Please accept of my thanks for your work." Rev. THOMAS GUMMING, Stellarton, Nova Scotia "... Our youthful author had previously given evidence of his literary tastes and talents in an eloquently written Prize Essay on "The Duty of the Christian Church in Relation to the Temperance Reform," and we can honestly say that he fully sustains his reputation— we should rather say, adds new lustre to it — by this recent production. He has evidently studied the subject very extensively and candidly. . . . As a needful contribution to our native literature, and on the ground of its own intrinsic excellence, we cordially bespeak for this instructive I'ttle volume extensive circulation and careful perusal." — Extracts from Keview ifi " The Eastern Chronicle. " Also by the same Author, 32 pp. , gd. per dozen THE CHRISTIAN, A LIGHT 'An excellent and appropriate sermon for young converts." — The Christian, \ T UNFEl^MENTED WINE ♦ — — FRUIT OF THE VINE CAUTION.— 77/w ll-V„e is the niMI V ^ . -• in.. „.„. „.„,, „;;i T^j;:frn::z For Sacramental occasions-the True Symbol For Medicinal purposes-unequalled UPWARDS OF 1000 OHUECHES USE IT Price 28s. per dozen Half-Bottle.s, , 6s. per dozen f.rst Orders sko,M l„ accomfamM I;' a rcmklance or a n-Jcra,ce N.lS.~%\3m\ the liottlcs upright i„ a COOr in \rv , , Wkoksale Agent for Scotland— JAMES SMITH, Jun. GROCER AND PROVISION MERCHANT 137 GRASSMARKET, EDINBURGH * * ^ ■ Orders carefiilly packed and promptly executed To Temperance Societies, &c. A CHEAP ET ITION FOR DISTRIBo.xON In Preparation ERRATUM For glukos, read gleukos, on pp. 22, 23, 33. and 35. mam mm IMPORTANT NOTICE ■■' ■ <<> ; q> ^ f^: •'M pifiy PEwi 7^//j- frmti E VER EAC l^DITIONS AND ^PQ^KEt) 'LE BIB Till ,^U^ STYLE'Or'Bim)ff G) '/?/7^ //(7J ji!'*'^// specially pi-^mfecCtu nuctrtJie reqtiircinct^i\of Sunday ..ScJm^t ,1 luic/iers, a: •d^cpniams:. the\foltpiuing'^^vwsfyiis'eJ'iU 'featitrcs 'in addition to the sacreii text, — ' ; , . . I.' Forty-five Thousand Scripture Refer-' en'ccs, Emenuations, aixl Correct'^':! Read- ings in Marginal c^.lurns/'' ^S:^'*'' 'V-'A complete Concordance (Cruden's) of jsjoop 'Scripture words and references. ' 3. A- Scripture Atlas pf 12 Coloured;! _ Maps, corrected to the latest "surveys. '>; > 4. An Index of 16, oco -Names of Per- sons, Places, and stitjects occurring in, ScJ;iptvire, arranged alphahetically. (J • .5.. An Index to the ]jible,%iving all the ?■ principal events in' thei;\y'orld's History?,. Nnmefi' iri"^\0 13. A Geographical Slietch of the Hfoly cLand, with an epitomised account of its Geological Structure, Climate, •River and iake systems, arid principal CitKs^^pwns, %'pd Inhabitants. '-^ > S ^1,14. The Physical Features ofetl Itand, .allowing the progress oftJie "M. falhd the prevailing weatjier for eacli : > in the year. ■>,,,« v^ " 15. Complete. C]i.ionol^ the. Creation tp*Qlic' 16.-; ..^Iphal^^a," mentioned- in Scripture, with the date at>S Which tliey ocCurrfi'd, and tlie passages oft .Scripttl^•e,^vhich Vefer to them. ' (^■^abfes' of Scripture Coins, Weights, arid-, Mcjisnrps, with their ec|ui\alenlb in • ' ' ' -J. lo. Vhei' Disclosure of our. Lord, ' rtingedin chronological order. .| - 1,1. A* J'ji.st of the l\irables recoulcd in 'f tliei^)Jd 'J e.'itament, arjangcd'in clno;iQ-_ ' logicy.- order* '^ , .^' ' • -Z, •"■ IJ2.' A List 'of the Miracles- ,recordedv'i,gi '■ thl6 Old^l estament, arranged in chrpr^o-"-, ^ , logrSi^l Order..? '"' ' nd pronunciation.' ^ 17. The Origin in Scripture. 18. 'I'he J-iemarkible W^^, ,the Jjible, a tnljjc giy'ngtheif 1 ■ position and iiistorica| interest ^criptui.e references tg thgm. iq,,^emarkable: Lake55*'j|iid 'Rivers of the-sFvhle^ with Scfi'p.'lff^- refereiljrf^? to event'? 'of iniere^E'Conncct^fl wub, tjiem. - -- ■'■'-■- Nj*-'^--- ■■'-•-'■S'- --iiiJij** «... an ters ith be THE SMALLEST Bl H W H O {Sec Opinioi^ojjhe r?cssy>"i This Edition is printed on very thin paper ; half- EDINBURGH D, MACARA, 8 COCKBURN STREET 20. L'he !Narae§, tof Christ, ' arr.in the ;.efses '■'"'' i/o'und. ' 21; The' pfi ar.d Pa'^-sagdv t(ri,heN*N^i;i,^ri Sa\iour,''.ir;|S0) %%. A Ljst tqriptujjqi Adjoining Wavcrley Bridge