times. It was a very learned discourse. He showed how the ancient Church councils consisted only of clergymen, to the exclusion of the laity, and exercised an imperious authority over the conscience of the individual, to which the latter was obliged to submit against his conviction and better knowledge. The idea of the true Church consisting of all true believers, each of whom had the same right of private judgment, was not conceived before the Reformation; its basis was justification by faith. Inseparably connected with it were the distinction between the visible and invisible Church, and the universal priesthood of Christians. The Evangelical Alliance was the first ecclesiastical council that consistently carried out these premises; it would not weaken the authority of any existing creed, but aimed to subordinate the different creeds to a higher unity, which would enable all true Christians to combine their strength against their common enemies.

Professor Jacobi was followed by Dr. Merle d'Aubigné, the celebrated author of the History of the Reformation, a tall, majestic old gentleman. Though a Frenchman he addressed the audience in good German, with great simplicity and cordiality. After some introductory remarks, he said the Evangelical Alliance aimed at true catholicity, placing it in the mystical body of Christ, which had four bonds of union-the atonement of Christ, the word of God, the Holy Spirit, and the Lord's Supper. In conclusion, he said: "Now, honored and beloved German friends, since in the Evangelical Alliance so many strong bonds of union are to be found, let us be brethren with all Christ's brethren, and to all such stretch out our hands. There is need for this. Our age shows mighty signs of changes which are approaching. Upon earth distress of nations, with perplexity, the sea and the waves roaring,' says our Lord. Now it is a glorious sign of the times, that hundreds are here gathered together, not only from all European, but also from all other lands, with one voice to bear witness to their union in the living truths of salvation. Christ is in the midst of us, we are here in him, and he in us. As he has given the command of unity, so will he also give the fulfillment. It was said to me, the Evangelical Alliance has few adherents in Germany. I could not believe it. This large assembly testifies to the contrary. The idea of the Alliance is exalted, holy, divine, and Germany has perceptions for great ideas. She would be false to herself if she refused to stretch forth her hand to all who are Christ's. Germany began the great Reformation. She has an ecumenical, perpetual vocation. May she never forego her birthright. The Lord has many members in his body; and only to adduce two, the Anglo-Saxon and German races, both

have their work to accomplish in this world. I wonder at the learning of the one, at the activity of the other. Let us not divide them. The eye cannot say, I need not the ear; the hand must not say, I need not the foot. Let us in God's kingdom make use of all energies. Christ has prepared for us in heaven an eternal joy; we on earth must prepare for him the joy of fulfilling his heart's desire: 'I pray that they may be one in me.' From every land, from all ends of the world, let us with one heart exclaim: Glory to God in the highest! Peace, peace, peace on earth! and good-will toward men!""

ART. VIII.-NOTT'S LECTURES ON TEMPERANCE.

Lectures on Temperance. By ELIPHALET NOTT, D.D., LL.D., President of Union College. With an Introduction, by TAYLER LEWIS, LL.D., Professor of Greek in Union College. Edited by AMASA MCCOY, late Editor of the Prohibitionist. (pp. 341. New-York: Sheldon, Blakeman, & Co., 115 Nassau-street. Boston: - Gould and Lincoln. Chicago: S. C. Briggs & Co. London: Trübner & Co. 1857.)

IN taking up the Bible for an examination of its bearings on the temperance reformation, we perceive that its first teaching on this subject is TEMPERANCE in its broadest sense, which is, the proper regulation of all the appetites and passions.

"But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance." Gal. v, 22, 23. As Paul "reasoned of righteousness, temperance, and judgment to come, Felix trembled." Acts xxiv, 25. This temperance implies moderation in food, in apparel, in the use of all our powers. This view would imply that we should be moderate in the use of wine, just as we would be in the use of bread and water, but nothing more. This, some say, is the temperance of the Bible. Such, indeed, is the doctrine of the Bible with regard to all useful, necessary, and perfectly innocent enjoyments; temperance is their moderate and rightful use.

2. The Bible, secondly, teaches something more than this; it marks as sinful that use of alcoholic liquors which produces a certain effect called drunkenness. "Be not deceived; neither fornicators, ... nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners shall inherit the kingdom of God." 1 Cor. vi, 9, 10. Does the Bible approve that which intoxicates, but condemn to hell the poor wretch who is destroyed by it? Does the Bible condemn the thief, and yet approve

stealing? Or does it permit men to covet if they will only not steal? When Ahab coveted the vineyard of Naboth, he was, in his heart, cherishing the incipient crime. The man who indulges in that drink which will intoxicate, is just so far violating the Divine command as that drink tends to induce drunkenness. Absolute drunkenness causes stupefaction, and a consequent forgetfulness of the duties we owe to society and to God. But before this state is attained, before the individual has lost the control of his faculties, there is an undue stimulation of the appetites and the passions which leads to sin. Now, if, the Bible condemns drunkenness as sinful, it includes in the condemnation those incitements to sin which appear before intoxication ends in bestiality. The Bible, by its prohibition, marks the bound between right and wrong. Now if, as facts prove, a great proportion of those who use alcoholic drinks become drunkards, the use of these liquors, even in moderate quantities, is a sin forbidden by the Bible. It is forbidden, not because such liquors are sweet, or sour, or are made from the juice of the grape, the date, or the apple, but simply because they intoxicate. Therefore we must conclude that the Bible, in forbidding the sin of drunkenness, also forbids such a use of alcoholic liquors as naturally and inevitably leads to that sin.

3. The Bible insists on total abstinence from intoxicating wines, on the very ground of their intoxicating qualities. This doctrine, as we have shown under the previous position, is implied in the Bible teaching with regard to drunkenness; but we now propose to show that express precept exists with regard to the intoxicating element. Look not thou upon the wine when it is red, when it giveth his color in the cup, when it moveth itself aright; at the last it biteth like a serpent and stingeth like an adder." Prov. xxiii, 31, 32. Here, in the last clause, the effect of intoxicating wine is plainly described: "It biteth like a serpent, and stingeth like an adder." No one dare contend that unfermented wine will do this. But the fermenting power producing alcohol is more particularly specified; it is red, (or, more accurately, groweth red ;) "it moveth itself aright." These verbs, in the Hebrew, are, if possible, still more expressive, being in the Hithpael, which signifies reflexive action; as, hith-kad-daish, to sanctify one's self, or, as in the text quoted, hith-hal-laich, to move one's self, or itself.*

"Wine is a mocker, strong drink is raging, and whosoever is deceived thereby is not wise." Prov. xx, 1. "The nations have drunken of her wine, therefore the nations are mad." Jer. li, 7. But abstinence is commanded, on account of these intoxicating

Rodiger's Gesenius' Hebrew Gr., p. 117.

qualities. "Look not thou upon the wine." "How long wilt thou be drunken? Put away thy wine from thee." 1 Sam. i, 14. "Be not drunk with wine, wherein is excess, but be filled with the Spirit." Eph. v, 18.

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It might possibly be objected, that the Scriptures approve wine precisely on account of its intoxicating qualities. We deny this, except in case of its medicinal use. Give strong drink unto him that is ready to perish." Prov. xxxi, 6. "But," says one, "is not this very exhilarating quality approved, when the Psalmist speaks of 'wine that maketh glad the heart of man.' (Psa. civ, 15.) And is not wine that 'which cheereth God and man?" Judges ix, 13. Exhilaration is a very different term from gladness; the one expresses the natural consequences of intoxication, the other an innocent satisfaction. But the meaning of both these passages is determined by Psa. iv. 7: "Thou hast put gladness in my heart more than in the time that their corn and their wine increased." The same word,

, sahmagh, cheereth, maketh glad, and gladness, is used in all of these passages; the only difference being that, in Psalm iv, the word takes the form of a noun, in the other two that of a verb. Now the plainest English reader can see, at a glance, that no other joy is intended than that which can be produced by corn, as well as by wine. If men can become exhilarated or intoxicated on corncake, then very possibly might one show that the exhilarations of alcohol meet with the Divine approval.

Therefore, we come to the conclusion that the Bible, instead of approving of liquors because of their intoxicating power, for this very reason condemns them.

4. The Bible discriminates in speaking of wine and other liquors, giving its approval to them in proportion as they are free from the intoxicating element. "... The new wine is found in the cluster, and one saith, Destroy it not, for a blessing is in it. . ." Isaiah lxv, 3. "Come, buy wine and milk without money, and without price." Isaiah lv, 1. "Come, eat of my bread, and drink of the wine which I have mingled." Proverbs ix, 5. Probably most of our readers can remember when they were told that total abstinence is fanatical, and contrary to the Scriptures; that wine is good, and to take a little is not only right, but a duty; and that it is wicked to refuse a blessing of God to any man. Even an ordinary reader of the Scriptures can see that this mode of interpretation causes them to contradict themselves. Come, drink of the wine. . . "Look not on the wine." "Come, buy wine and milk." "Put away thy wine from thee." "The new wine is found in the cluster; . . . a blessing is in it." "For at the last it biteth like a serpent." Wine is a

Woe unto

mocker." Give wine to him that is of a heavy heart." him that giveth his neighbor drink." The true explanation of these difficulties is found in the fact that wine (, yayin, ovos, oinos, vinum) is a generic term, including the unintoxicating as well as the intoxicating wine.

Dr. Kitto observes: "Yayin, in Bible use, is a very general term, including every species of wine made from grapes, (oivoç aμñeĥivoç,) though in later ages it became extended in its application to wine made from other substances." Again: "Ovos, the Greek generic term for wine, from the Hebrew yayin."

Therefore it would not be fair for either side in this controversy to insist, when the term wine is used in the Bible, that the kind of wine which they approve is intended. But, inasmuch as the Bible condemns drunkenness, and speaks in terms of reprobation of wine that intoxicates, we ought to believe, when it speaks approvingly of wine, that it intends pure, unintoxicating wine, until it is proved otherwise.

The study of the Greek and the Hebrew terms employed in the Scriptures, though not indispensable, adds to the force of this argument. Tirosh, win, new wine, we find approved, or spoken of without condemnation, some thirty-seven times, and mentioned doubtfully but once. This term signifies the juice of the grape first expressed, and hence most free from the intoxicating element. good example of the distinction between tirosh and yayin, is found in Micah vi, 15. "Thou shalt sow, but thou shalt not reap; thou shalt tread the olives, but thou shalt not anoint thee with oil; and (tirosh) sweet wine, but shalt not drink (yayin) wine;" that is: 'Thou shalt tread tirosh, or the cluster, or new wine, but shalt not drink yayin, or old wine from it." The primary meaning of this word is seen from the fact that it is frequently used with corn, and other fruits of the earth. Genesis xxvii, 28. This would be proper in speaking of grapes in the cluster, or of the fresh juice of the grape. Hosea iv, 11, may be an exception, and constitute a secondary meaning, but does not overthrow the rule. From a learned pamphlet, embracing three sermons on "Bible Temperance," by Joseph M'Carrol, D.D., I take the following language: "From these statements it appears that fermentation commences spontaneously, as soon as the juice is expressed and exposed to the air, in a moderate temperature, and therefore that unfermented wine is a nonentity."*

Probably my truly learned and excellent friend, has greatly modified his views on this subject since 1841. It will be evident, however, that his remarks do not at all embarrass this argument, since • Bible Temperance, p. 29, note.