The Wine of the Bible, of Bible Lands, and of the Lord's Supper [pp. 564-595]

1871.] of Bible Lands, and of the Lord's Supper. 583
needed (John ii.) We attach great importance, religiously and
theologically, to these facts. Jesus was no ascetic. He gave no
countenance to asceticism. By drinking wine —freely using the
blessings of God's providence-he testified against the error, afterwards called Gnostic and Manichean, which would attach impurity to that which enters the mouth, and vindicated the liberty
of his followers to use' every creature of God' as good and fit
for food, and to be received with thanksgiving by them as those
who' believe and know the truth' (1 Tim. iv. 3, 4). But this
error repelled, and this liberty asserted, none are obliged to
drink wine or to eat meat if they prefer not. There is liberty
on this side also. They may abstain if they choose. Paul
expressed his readiness to abstain from'flesh' and'wine'
to secure the good of a brother, or to avoid occasioning
him injury (Rom. xiv. 21; comp. 1 Cor. viii. 13). The
same liberty is ours; and if a great practical good may be
attained by abstinence, Christian benevolence calls us in this
direction.
"But while liberty to use wine as well as every other earthly
blessing is conceded and maintained in the Bible, yet all abuse
of it is solemnly and earnestly condemned. In the book of
Proverbs the warnings against such abuse are frequent and
severe (xx. i.; xxiii. 29-35; xxxi. 4-7). It is the same in the
N. T. (1 Cor. vi. 10; Gal. v. 21).'Be not drunk with wine
-not given to much wine.' Such are its precepts-precepts
which would have little or no force, or even meaning, were
wine not intoxicating, and were there not some peculiar danger
incident to its use. If wine were not intoxicating, the apostle
might as well have exhorted them against drinking too much
milk, or too much water. He takes for granted the right to
use; he recognizes the danger incident to the use; but instead
of prohibiting, he cautions and exhorts against excess. Modera tton in eating and drinking is the broad Christian law. Absti nence from some kinds of food may become a duty under
peculiar circumstances. Self-denial, in relation to things law ful, is often imperative. Wine is good; is a gift of God. It
may be used with advantage; it may be abused, but not inno cently, or with impunity. It may be declined in the exercise of
Christian liberty; it ought to be declined, if doing so helps for