I should not omit, in confirmation of this view of the sphituous nature of the wines of Palestine, to advert to the modes in which they were kept. It is now well known, that when mixtures of alcohol find water are put into bladders, the water evapo rates, and leaves the alcohol in a more concen trated form. And it is asserted that wine which has been kept in bottles closed by pieces of bladder firmly tied over the mouth, in a few weeks acquire the strength and flavour which would be imparted to it only by several years' preservation in the ordi nary way. Now, it is probable that the leather bags into which these wines are put would produce a similar effect upon the liquor, which, after the process of fermentation had ceased, would soon attain its complete and appropriate alcoholic char acter' (Prof. Silliman, Amer. your. of Science and Arts, 1834, quoted by Kitto on Ps. lxxv . 8).
The wine was generally contained in large ox skins ranged round the store-room, and quite dis tended with limier. The larger skins seem to hive answered to casks ; the smaller goat and kid skins. to barrels and kegs in the comparison, to be chiefly used in conveying to customers the smallest quan tities required. Individuals rarely keep large stores of wine in their houses, but get a small supply of a goat-skin or two from the wine-store, This seems also to have been the case with the ancient Jews, for Nehemiah, although holding the rank of gover nor, had no store of wine, for we read he had a supply every ten days (Neh. v. IS). The large skins in the wine-store we have mentioned are supported above the floor on frames of wood ' (Kitto on yob xxxii. 19). Similar methods of storing and keeping wine were common to the Greeks and Romans.
III. Now, what is the teachin g of the Scriptures in res.pect to the USE of wine ?—They make no dis tinction between intoxicating and non-intoxicating wines—never refer or allude to such a distinction. Yet wine, r = dm, is constantly spoken of in precisely the same way that corn, and oil, and milk are spoken of—namely, as a blessing sent by God for the use of man. It was enjoined to be used in the service of God. It is employed as a symbol of the highest spiritual blessings (Is. lv. t, 2). The use of it was common among the Jews, as it is among the people of all wine-producing countries. It was forbidden to the Nazarites alone, and that only while under their vow. The use of it is in one case distinctly prescribed by Paul to Timothy (I Tim. v. 23). Jesus Christ came drinking wine' as well as eating bread' (Luke vii. 33, 34), and in one instance miraculously produced a supply of wine when it was 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' (I 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 readi ness to abstain from flesh' and wine' to secure the good of a brother, or to avoid occasioning him injury (Rom. xiv. 21 ; comp. Cor. viii. 13). The same liberty is ours ; and if a great practical good may be attained by abstinence, Christian bene volence 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. ; xxiii. 29-35 ; xxxi. 4-7). It is the same in the N. T. (t Cor. vi. ; 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 in toxicating, 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 recognises the danger incident to the use ; but in stead of prohibiting, he cautions and exhorts against excess. Moderation in eating and drinking is the broad Christian law. Abstinence from some kinds of food may become a duty under peculiar circumstances. Self-denial, in relation to things lawful, is often imperative. Wine is good ; is a gift of God. It may be used with advantage ; it may be abused, but not innocently or with impunity, It may be declined in the exercise of Christian liberty ; it ought to be declined, if doing so helps fonvard the cause of humanity, morality, and religion, and promotes the glory of God. (Ges. Thes. Linz. Heb. el Chal. ; Fiirst's Concord. Vet. Test. ileb. el Chal. ; Tattam's Reply to Ritchie ; Otho, Lex. Rabbin. Phil. ; Works of Dr. F. Lees, 2 vols. ; Kitto's Pict. Bib. Smith's Dic. of Greek and Rom.
Antquilzei, art. Vinum ;' Buxtorf's Synagoga Yua'., cap. x. xi. ; English Cyc., art. Wine,' etc. ; Denman, The Vine and its Fruit ; Redding's De scription of Wines, Ancient and Modern ; Wilkin son's Ana. Egyptians, 2 vols.)—I. J.