LECTURE.

Temuka Leader, Issue 1247, 2 October 1884, Page 3

LECTURE.

On Monday evening last the Eev. P. Jones delivered an able lecture in the Primitive Methodist Church, Geraldine, the subject being “ The Bible and Temperance.” The Rev. Mr Clark, pastor of the Church, presided. After the singing of a hymn and a prayer had been offered, the Chairman briefly introduced the lecturer, who, at the outset of his discourse stated be had been a teetotaller. for many years past, ba\ing celebrated his twentieth anniversary of total abstinence on Tuesday the 23rd September last, and he was always impressed with the duty of preserving his pledge inviolable till death. In olden times men believed that the Bible supported certain theories, amongst which was the fixity and stability of the earth—that it did not move. This has been proved since to be all nonsense. Then again there was another theory, that it, was quite lawful for a man to hr.ve more than one wife, and even in the present day there was a sect who believed in this and lived in polygamy, and they say they are supported by the Bible in this belief. The Maories themselves believe in the Old Testament more than they do in the New, because by the former they say they can have half-a-dozen, but by the latter only one wife. This is also proved to be all nonsense. Scripture was said, in times gone by, to support slavery, and even Methodist preachers in the Southern States of America, spoke in favor of it from their pulpits. That was satisfactory to the slave-holders, but not to the slaves themselves. The good Abraham Lincoln exploded that theory and set four millions of slaves at liberty. The taking of intoxicating liquors was thought to receive sanction and support in the Word of God. But the Bible was fair and square on this subject, and there was sufficient in it to warrant an abstainer in using all means in his power to prevent the taking of intoxicating liquors. There were thirteen words in the original Scriptures that had been translated in our authorised version as “ wine.” In the Hebrew version were found first the word “ yayin ” or “ aiu,” which could be understood in three or four ways, viz. : “ hanging wine,” or wine in Nature’s own bottles, hanging on the bushes, or clusters of grapes. Next it is understood as “ boiled wine,” or the juice of the grapes made into a syrup, which the ancients used in Judea and Canaan ; it was also called “ pressed juice of the grape, ” simply squeezed out, and was only the pure blood of the grape. The context would always direct the reader of the Scriptures as to the kind of wine that was meant. The next word was “ khamar,” a Chaldean word, which was almost equal to “ yayin,” and implied anything foaming, yeasty, balmy, or scummy. Then again there was the word “ shakar ” used, meaning a saccharine or sugary drink, being the juice or liquid of other fruit than grapes, and is said to be often made from dates. Another word was also used, “ mesek,” or mixture either with water or drugs. This was often highly intoxicating, and it was customary in olden days to give it to criminals before they were put to death, so as to deaden their senses. Such a mixture was given to Chnst, but he would not partake of it. It was* often offered at idolatrous sacrifices The next word was “ ahsis,” which meant to tread, or trodden. It is ren-

dercd as wiae, but is the juice of the grape merely. The next, “soveh,” means to fill a man quite full ; filled to satiation, or beyoml natural desire ; to be gorged, another word, “ tirosh,” meant to possess, to inherit a vinery. “ Ashisah,” or a cake of dried fruit, nr grapes pressed into cakes. In the authorised version of the Scriptures it is rendered “ a flagon of wine, but in the Douay version it is used as a cake of dried fruit, and the latter is the correct rendering. Then there was “ shemarim,” which meant preserves or jellies. In the Greek translation occurred the words “oinos,” “glenkos” and “ oxos,” which were similar to “ shakah ” in the Hebrew, The Bible nowhere condemned teetotalisrn. Good wine was mentioned in the Scriptures as a symbol of blessing and mercy to men; but bad wine was spoken of as a curse in Deuteronomy, Amos, Mark, Solomon, Isaiah, David and Jeremiah. The word wine occurs 281 times in the Bible, in the sense of warnings, blessings and prohibitory. The only wine commended in the Bible was natural wine, i.e., the perfect juice of the grape, Teetotalism is defended and taught in the Bible. As warnings against drunkenness, the lecturer alluded to Noah, the first farmer after the flood, who was found drunk in his tent. Lot, Moab, Ammon, Absalom, Benhadad and the thirty-two kings with him were also alluded to in the Scriptures as men who drank. The teaching of the Bible was in favor of the abstainer. The lec; turer then referred to the physiological side of the question, and remarked that Samson, bad as he was, was a total abstainer, and kept his pledge to the day of his death. Samuel also was a teetotaler, and was Israel’s grand old man. Israel was a nation of abstainers for forty years during their sojourn in the wilderness, trained to be total abstainers by Jehovah Himself, Daniel was another instance of teetotalism. The Rechabites were brought into prominence by Jeremiah. He (The lecturer) was a Rechabite himself, and hoped he should always remain one. After urging those of his hearers who were not total abstainers to become such, and eulogising the existing temperance institutions, a vote of thanks, proposed by Mr Huffey and seconded by Mr T. Sherratt, was passed to the Speaker, and the Benediction being pronounced by the Chairman brought the proceedings to a close. There was a good audience, and the members of the Welcome Retreat Lodge, 1.0.G.T., attended in full regalia. The rev. lecturer interspersed his subject with numerous anecdotes of a highly interesting and amusing character, and a hope was generally expressed that he would, ere long, give another lecture on the same subject.