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 THE 
 
 
 WINE QUESTION 
 
 IN TIIK LIGHT OF THE 
 
 NEW DISPENSATION. 
 
 JOHN ELLISj M.D., 
 
 K OF "THK AVolDAl-:! 
 UKFuRMITY," "AX Abi>kl ; >.-> TO THK ' 
 
 DIVIMi KKVKl.AMoN," ( ' I'l 'KK Wl XK, FKKM KM 1 .1 > \ 
 
 " Must signifies th<: same as wine, viz., truth derived from 
 the good of charity and I 
 
 compared to suth wine a n nks as induce drunk- 
 
 enness." EMANHi-^aitiENi; . (695 and 1035). 
 
 N 1 : \\ YORK: 
 PUBLISHED IJV THE AUTHOR. 
 
 (N 
 
THE 
 
 / 6 
 
 WINE QUESTION 
 
 IN THE LIGHT OF THE 
 
 NEW DISPENSATION. 
 
 BY 
 
 JOHN ELLIS, M.D., 
 
 AUTHOR OF "THE AVOIDABLE CAUSES OF DISEASE, INSANITY, AND 
 
 DEFORMITY," " AN ADDRESS TO THE CLERGY," "SKEPTICISM AND 
 
 DIVINE REVELATION," " PURE WINE, FERMENTED WINE." ETC. 
 
 "Must signifies the same as wine, viz., truth derived front 
 the good of charity and love" "Falses front evil may be 
 compared to such wine and strong drinks as induce drunk' 
 enness." EMANUEL SWEDENBORG'S A. E. (695 and 1035). 
 
 OF T:^ 
 
 J 
 
 NEW YORK: 
 
 PUBLISHED BY THE AUTHOR. 
 1*3*. 
 
The Author has not obtained a " Copyright" on this 
 book. It is therefore free to all. He has written it with 
 no expectation of making money ; it has been electrotyped, 
 and if any one, for any purpose, desires to print an edition 
 of not less than one thousand volumes, the author will 
 cheerfully give the use of his plates, for he has had but one 
 desire in publishing it, and that is to benefit his fellow-man. 
 
CONTENTS. 
 
 PAGE 
 
 PREFACE, 5-8 
 
 CHAPTER I. 
 
 PHILOSOPHY OF THE NEW CHURCH BEARING UPON THE SUBJECT OF 
 INTOXICATING DRINKS. 
 
 Does Alcohol Correspond to Faith Alone ? . . , , , 9-20 
 CHAPTER II. 
 
 IS ALCOHOL A POISON ? 
 
 Consequently is Fermented Wine, owing to the Presence of Alcohol, 
 also a Poison ? Is it Wrong for a New Churchman to Teach that 
 Fermented Wine and other Intoxicating Liquids are Poisons? 
 Moderation Fallacy Action of Alcohol on the Mind, . 21-37 
 
 CHAPTER III. 
 
 TWO KINDS OF WINE RECOGNIZED IN THE WORD OF THE LORD 
 AND IN THE WRITINGS OF THE NEW CHURCH. 
 
 One KindJLJnfermented and Unintoxicating, and the Other Fermented, 
 
 or Leavened, and Intoxicating, . 3^~ y 14 
 
 CHAPTER IV. 
 
 TWO KINDS OF GRAPES, TWO KINDS OF MUST, AND TWO KINDS OF 
 WINE ONE GOOD AND THE OTHER BAD. 
 
 New Wine in Old Bottles Two Kinds of Strong Drink, . , 45~58 
 CHAPTER V. 
 
 WINES OF THE ANCIENTS. 
 
 Ancient Methods of Preserving Wine, so as to Prevent Fermentation 
 Preserving Wine Unfermented by Boiling Present Customs in 
 Wine-Growing Countries Preservation of Unfermented Wine by 
 Evaporation to Comparative Dryness Preserving Wine by Keep- 
 ing Cool in Springs, Rivers, and Cisterns Filtering "Wine to 
 Prevent Fermentation Preservation of Wine by the use of Sweet 
 Oil Preservation of Wine by Fumigation Modern Unfermented 
 Wine, . . . f . t . . . . 59-83 
 
 &1138 
 
4 CONTENTS. 
 
 CHAPTER VI. PAGE 
 
 DRUNKENNESS IN WINE-GROWING AND BEER-CONSUMING COUNTRIES. 
 The Testimony of Residents and Travellers, .... 83-87 
 
 CHAPTER VII. 
 
 THE " NEW JERUSALEM MESSENGER " AND INTOXICATING WINE. 
 
 Falses from Evils Intoxicating Wines and Strong Drinks, . 88-97 
 
 CHAPTER VIII. ' 
 
 THE "NEW JERUSALEM MAGAZINE" AND THE WINE QUESTION. 
 
 An Original Idea Does Fermentation Produce Unfermented Bread 
 
 and Wine? 98-121 
 
 CHAPTER IX. 
 "WORDS FOR THE NEW CHURCH" AND THE WINE AND "WHISKY" 
 
 QUESTION. 
 The " Academy of the New Church," as Represented by the Above 
 
 Serial, 122-148 
 
 CHAPTER X. 
 
 THE COMPARISONS OF EMANUEL SWEDENBORG. 
 
 The Academy's Interpretations of the Same in its Serial, 149-158 
 CHAPTER XI. 
 
 A NEW VIEW. 
 
 Wine in the Most Ancient Church Vinegar, . . , 159-164 
 
 
 
 CHAPTER XII. 
 
 COMMUNION WINE. 
 
 Wine Used by Our Lord and His Disciples in the Original Institution 
 of the Sacrament of the Most Holy Supper How shall we Pre- 
 pare our Communion Wine, . . .. . . . 165-192 
 
 CHAPTER XIII. 
 
 PROHIBITION. 
 
 Opinion of Governor St. John, of Kansas Swedenborg's Views, 193-200 
 CHAPTER XIV. 
 
 FINAL APPEAL TO THE MEN AND WOMEN OF THE NEW CHURCH. 
 Swedenborg's Formula for Sacramental Bread, and His Ideas as to 
 the W 7 ine Used by the Lord and His Disciples Importance of 
 Organizing Our Periodicals Should be Renovated and Filled 
 with New Life Great Reforms are Rarely Commenced by the 
 Clergy, .- 4 .- .- ; .- f . . . 201-228 
 
PREFACE. 
 
 IT is doubtless known to most New Church readers that the 
 writer has published a tract on " Pure Wine Fermented Wine, 
 and other Alcoholic Drinks." This tract is still in print, and 
 will be sent with pleasure to any reader of the Writings of 
 Emanuel Swedenborg who has not seen it. The author 
 has sent a copy of it to all whose names he has been able 
 to obtain, and will continue to send it to such additional 
 names as are forwarded to him, feeling that in no other way 
 can he do as much service for the cause of the New Church 
 with his time and money, as in spreading a knowledge of the 
 truth on this subject among the members of the Church, the 
 receivers of its doctrines, and the readers of Swedenborg's works. 
 A letter addressed to Dr. John Ellis, New York City, will be quite 
 sure to reach him. He also desires that a copy of the present 
 work should be found in the library of every New Church family 
 in the land. He would rather not receive the names of those 
 who are not readers, for the world outside of the recognized 
 New Church is too wide for his limited means. It has been 
 suggested that the tract on "Pure Wine," etc., would be a 
 good tract to send to the clergymen of the various denomi- 
 nations to invite their attention, not only to the cause of 
 Temperance, but also to that of the New Church. But the 
 writer does not feel that that tract is exactly adapted for 
 this purpose, owing to the controversial character of some 
 parts of it ; and he does not desire to publish to the outside 
 
PREFACE. 
 
 world, that so many of his New Church brethern advocate and jus- 
 tify the use of intoxicating drinks, and in this volume he pur- 
 posely withholds the names of all such, for he is sure that within a 
 very few years they will thank him for having done so. But he 
 fully recognizes the truth, that the light thrown on this subject 
 by the Writings of Swedenborg, especially by the philosophy 
 taught therein, and by the science of correspondences, is so 
 clear, that the circulation of a suitable tract on this ques- 
 tion cannot but be very useful in calling attention to the 
 Writings, in which such clear views and insight into such a 
 practical subject are to be found. Therefore, he hopes to prepare 
 or cause to be prepared, at no very distant day, a tract for this 
 purpose. Several articles have appeared in the New Jerusalem 
 Magazine, and a lengthy review of the tract on the wine question 
 in Words for the New Church, all in opposition to the views set 
 forth in our tract ; but in none of them, with but a single excep- 
 tion, has any serious attempt been made to meet the question in 
 accordance with the philosophy and science of correspondences, 
 set forth in the writings of the New Church. The writers have 
 relied on comparisons made by Swedenborg between spiritual 
 conflicts in man's regeneration and the physical clarifica- 
 tion of wine by fermentation ; and upon assumptions which have 
 come down to us from the dark ages, unquestioned seriously, by 
 New Church writers and teachers; the latter apparently for- 
 getting what the Lord said : "Behold, I make all things new." 
 Fortunately, while New Churchmen have been, as it were, 
 asleep, many of the most intelligent men of the surrounding 
 churches, observing the pernicious results which flow from the 
 use of intoxicating drinks, have taken hold of this subject 
 in sober earnestness. They have not only examined the Sa-. 
 
PREFACE. 7 
 
 cred Scriptures in the original languages in which they were 
 written and have been preserved, to find what they actually 
 teach upon this subject, but they also have diligently searched 
 the ancient records of Bible lands, as well as the traditions and 
 present usages; until now a mass of testimony has been 
 accumulated, which is completely overwhelming, and fully 
 sustains the late Professor George Bush's testimony that there 
 is nothing in the Sacred Scriptures which will justify the use 
 of fermented wine as a beverage, and that the whole Christian 
 world will be compelled, at no distant day, to come to this 
 conclusion. When, a year or two ago, the writer, in re- 
 sponse to an article advocating the use of fermented wine in 
 the New Jerusalem Messenger, alluded to the above testimony, 
 making quotations from ancient authors and recent writers, and 
 calling attention to the fact that neither the philosophy of the 
 New Church, the science of correspondences, nor the express 
 teachings of Swedenborg, would justify the use of either fer- 
 mented wine or other intoxicating drinks, a host of writers rushed 
 to the rescue of intoxicating drinks, and the New Church periodi- 
 cals, were plied with their communications ; the Messenger hastily 
 closed the discussion, giving no opportunity for a reply to the 
 assumptions and arguments of the advocates of fermented wine. 
 The New Jerusalem Magazine, after admitting several articles jus- 
 tifying the use of fermented wine, declined to admit any reply. 
 When the tract on "Pure Wine Fermented Wine, and other 
 Intoxicating Drinks " made its appearance, the placid waters of 
 the Academy of the New Church, as manifested in its serial, . 
 Words for the New Church, were moved to their very depths, as 
 the reader will see from the quotations which we intend to make 
 from its pages. Well, the truth upon this momentous subject, so 
 
8 PREFACE. 
 
 important to such vast multitudes of* bur- people, and especially 
 to every New Churchman, is .abroad.- ki the land. In this age of 
 the printing-press it cannot be hid ; the truth is mighty, and will 
 prevail, sooner or later, even though it is excluded from our 
 present New Church periodicals. 
 
 The writer will simply intimate to some of his reverend critics, 
 that among New Church laymen, and even among literary men 
 outside of the New Church, to say nothing of other Christians, 
 it is not regarded as either honorable, just, or right to criticise a 
 work without first having carefully read it, and without paying 
 some attention to the views of the author. It is manifest that if 
 three of the critics who noticed the tract on "Pure Wine" had 
 carefully read it, and had paid any attention to the ideas therein 
 contained, or if they had even rea*d the two first words of the title 
 page understandingly, they never would have been guilty of the 
 absurdity of triumphantly quoting passages from the Word, and 
 the writings of the Church, to prove that wine has a good cor- 
 respondence and is useful, thus intimating that the writer had 
 represented to the contrary which was not true. 
 
 The present volume has been written at irregular intervals, 
 during a period when the writer has been overwhelmed with 
 business and care. Many volumes treating upon the subject 
 considered in this work have been carefully read, occupying 
 spare moments on the cars and steamboats, as well as at home. 
 Three small works have been read, and extracts selected from 
 them since the first chapter was placed in the hands of the 
 printer, and two of them were not even published at that time. 
 Although this volume has been too long delayed, it has been 
 published at the earliest moment practicable. 
 
 NEW YORK, October, 1881. 
 
THE WINE QUESTION 
 
 IN THE 
 
 LIGHT OF THE NEW DISPENSATION. 
 
 CHAPTER I. 
 
 THE PHILOSOPHY OF THE NEW CHURCH BEARING UPON THE SUBJECT 
 OF INTOXICATING DRINKS. 
 
 "IT would be well for man," says Swedenborg, "to prepare 
 his food chiefly with reference to use ; for by so doing he would 
 have for his object a sound mind in a sound body ; whereas, 
 when the taste is the chief thing attended to, the body thence 
 becomes diseased at heart, inwardly languishes, and conse- 
 quently also the mind, inasmuch as its state depends on the state 
 of the recipient bodily parts, as seeing depends on the state of 
 the eye ; hence the madness of supposing that all the delight of 
 life, and what is commonly called the summum bonum, consists 
 in luxury and pleasurable indulgences : hence also come dull- 
 ness and stupidity in things which require thought and judg- 
 ment, whilst the mind is' disposed only for the exertions of 
 cunning respecting bodily and worldly things : hereby man ac- 
 quires a similitude to a brute animal and therefore such persons 
 are not improperly compared with brutes." (A. C. 8378.) 
 
 "A man cannot be conjoined to the Lord unless he be spiritual ; 
 nor can he be spiritual unless he be rational ; nor rational unless 
 his body be in a sound state : these things are like a house, the 
 body is like the foundation, the rational principle is like the 
 
10 PHILOSOPHY OF THE NEW CHURCH BEARING 
 
 superstructure, the spiritual principle like the things in the house, 
 and conjunction with the Lord is like inhabitation." (D. L. W. 
 
 33-) 
 
 "All things created by the Lord are uses," says Swedenborg, 
 and as to the uses for nourishing the body he says : " Uses 
 created for the nourishment of the body are all "things of the 
 vegetable kingdom which are for meat and drink, as fruits, 
 berries, seeds, pulse, and herbs ; and all things of the animal 
 kingdom which are eaten, as oxen, cows, calves, deer, sheep, 
 kids, goats, lambs and their milk ; also fowls and fishes of many 
 kinds." 
 
 " There are indeed many things which are not used by man ; 
 but superfluity does not take away use, but causes uses to endure. 
 There is also such a thing as abuse of uses ; but abuse does not 
 take away use, as the falsification of truth does not take away 
 truth, except only in those who are guilty of it." (D. L. W. 
 331.) In other words, if a man eats or drinks any healthy 
 article to excess, so that it harms and is not useful to him, it does 
 not follow that the same food or drink would not be useful to 
 him who uses it properly. 
 
 Thus far Swedenborg has been speaking only of good and 
 useful articles for sustaining and nourishing the body, and of 
 their legitimate use and abuse ; but he now comes to speak 
 of a totally different class of substances, or of "evil uses," of 
 .which he says : 
 
 " Good uses are from the Lord, and evil uses are from 
 hell. Evil uses were not created by the Lord, but that they 
 originated together with hell. All goods which exist in act are 
 called uses, and all evils which exist in act are called uses, but 
 the latter are called evil uses, and the former good uses. Now 
 as all goods are from the Lord, and all evils from hell, it 
 follows, that no other than good uses were created by the 
 Lord, and that evil uses originated from hell. By uses, which 
 are treated of in particular in this article, all things that ap- 
 pear on earth, as animals of all kinds and vegetables of all 
 kinds ; of both the latter and the former, those which furnish use 
 
UPON THE SUBJECT OF INTOXICATING DRINKS. II, 
 
 to man are from the Lord, and those which do hurt to man are 
 from hell." Among the evil uses referred to above he enume- 
 rates : " Wild beasts of all kinds, as serpents, scorpions, dragons, 
 crocodiles, tigers, wolves, foxes, swine, owls of different kinds, 
 bats, rats and mice, frogs, locusts, spiders, and noxious insects of 
 many kinds : hemlock and aconite, and all kinds of poison, as 
 well in herbs as in earths ; in a word, all things that do hurt and 
 kill men ; such things in the hells appear to the life, just like 
 those on the earth and in it. It is said that they appear there, 
 but still they are not there as on earth, for they are mere corres- 
 pondences of the lusts that spring from evil loves, and present 
 themselves before others in such forms." (D. L. W. 339.) 
 
 Swedenborg again says : " The things that do hurt to a man 
 are called uses, because they are of use to the wicked to do evil, 
 and because they contribute to absorb malignities, and thus also 
 as remedies. Use is applied in both senses, like love ; for we 
 speak of good love and evil love, and love calls all that use 
 which is done by itself." (D. L. W. 336.) 
 
 So it will be clearly seen, from the above quotations, that 
 there are in the world substances which are good and useful as 
 articles of food and drink, which in themselves always have a 
 good correspondence they are always good uses, for they are 
 among the good gifts of God ; we may abuse them, but we can- 
 not convert them into evil uses they are still good. So it is 
 equally clear, from the above quotations, that we have another 
 class of substances, which, when used as food and drink, are 
 always evil uses evil in themselves, for they originate from hell 
 we are told ; and even though they may contain some materials 
 which may nourish the body of man, as most poisonous vege- 
 tables do, as a whole they are poisonous and injurious, and never 
 in health can we use them without violating the laws of our 
 being, and the plain philosophical teaching of the New Church. 
 Can anything be clearer than this ? Further on in this work it 
 will be shown that fermented wine, whisky, and other intoxicating 
 drinks are poisons ; and, consequently, that they are, according to 
 the philosophy of the New Church, from hell. Of no other sub- 
 
12 PHILOSOPHY OF THE NEW CHURCH BEARING 
 
 stance, or article ever used as drink or food have we such long con- 
 tinued historical records, both secular and sacred, showing that it 
 harms and kills men when used as a beverage, as we have in the 
 case of fermented wine. 
 
 How clear it is, that when Swedenborg says that:. "Falses 
 from evil may be compared to such wine and strong drinks as 
 induce drunkenness," and Words for the New Church as- 
 sures us that " comparisons when employed by Swedenborg are 
 correspondences 7 ' that the Academy's editors are correct, in 
 this instance, at least -but, hereafter we shall show, whether this 
 doctrine is to be accepted as true or not, how far they come 
 short of correctly applying it in another comparison which they 
 have selected from Swedenborg's writings, to justify the use of 
 fermented wine, whisky, and other intoxicating drinks. 
 
 We repeat, in substance, that intoxicating drinks, even the 
 single article of fermented wine, has hurt and killed more of the 
 human family than all other poisons or evil uses pertaining to 
 food and drink put together* It has done it more insidiously, 
 more -cruelly, and has perverted the passions and appetites of 
 men immeasurably more than all other poisons. It has caused 
 more wretchedness, poverty, domestic unhappiness, and crime 
 than all other poisons put together. It so clearly belongs to the 
 evil uses, which Swedenborg assures us have their origin from 
 hell, that it seems strange that any intelligent New Churchman 
 should for a moment claim that fermented wine is a good and 
 useful article to drink, when in health. In sickness the chemical 
 elements of fermented wine may be curative in rare instances. 
 Chemistry shows conclusively that it is in no true sense the fruit of 
 the vine ; that almost all of the organized substances contained 
 in the juice of the grape have been either partially or totally de- 
 stroyed, precipitated, changed, and perverted by leaven or fer- 
 ment. Can an evil substance, like leaven, bring forth good 
 fruit? But as several New Church writers have denied that 
 fermented wine and alcohol are poisons, the author will consider 
 this subject at length in the next chapter. 
 
UPON THE SUBJECT OF INTOXICATING DRINKS. 13 
 
 Good, pure, clean water, the unfermented blood of the grape, 
 wine or must, as it flows from the press, unfermented new and 
 old wine, good sound wheat and other grains, suitable for human 
 food, and fresh meal and flour made from the same, sweet un- 
 leavenexl bread, good fresh mutton and beef from healthy cattle, 
 and many other wholesome articles not here enumerated, when 
 used as drink and food, supply the wants of the human body and 
 give substance and thus strength, without causing any unnatural 
 excitement or depression, or any disease peculiar to the article 
 used, however freely it may be taken, and without causing any 
 unnatural appetite which other healthy articles will not satisfy, and 
 without requiring to be taken in gradually increasing quantities 
 to satisfy the appetite for them, and which therefore in their 
 action are not seductive, are all good uses, according to the 
 philosophy of Swedenborg, and always have a good signification 
 and correspondence, and they are never evil or bad uses, and 
 they never have a bad signification or correspondence. But 
 these good uses, as we have already intimated, may be abused, 
 used to excess, or improperly used ; but abuse, excessive or im- 
 proper use does not destroy them as good uses, and they are still 
 good uses, and have a good signification and correspondence, 
 however much their abuse may injure the individual misusing 
 them. Their improper use, abuse, or excessive use may have a 
 bad signification, but the substances themselves never have, for 
 they are the good gifts of God, and always correspond to truths 
 and good affections. Swedenborg says: "As meats and drinks 
 recreate the natural life, so good affections and genuine truths 
 corresponding to them recreate the spiritual life." (Swedenborg's 
 Index to the A. C.) 
 
 On the other hand, water contaminated by arsenic, copper, 
 alcohol or other injurious substances, or which is dirty and filthy 
 from the presence of substances capable of causing disease or 
 injury when drank, fermenting must and new wine, and fermented 
 new and old wine, owing to their either being or having been 
 polluted by fermentation and its poisonous product (alcohol), 
 unsound or decaying wheat and other grains, sour or mouldy 
 
14 PHILOSOPHY OF THE NEW CHURCH BEARING 
 
 bread, diseased or putrid beef and mutton, henbane, opium, the 
 deadly nightshade, tobacco and other poisonous plants, when 
 used as drink and food are always evil uses, and have a bad sig- 
 nification and correspondence, and are never good uses, and 
 never have a good correspondence. Many of the above sub- 
 stances possess in an eminent degree all the characteristics of 
 poisons, as the writer has shown elsewhere. This is especially 
 true of all fermented and alcoholic drinks, opium, and tobacco, 
 for they cause diseases peculiar to the substance taken, their use 
 develops an unnatural appetite which healthy food and drink will 
 not satisfy, and which no other substance in nature will satisfy, 
 and they require to be taken in gradually increasing quantities to 
 satisfy the appetite for them until a quantity which would kill 
 several men not addicted to their use, may be taken with im- 
 punity by those who are accustomed to their use. 
 
 The above poisonous substances, or evil uses, may be applied 
 to. good purposes, and thus used, their use may, perhaps, have a 
 good signification ; for we are told that, during the process of 
 regeneration, evil spirits flow into man's evil inclinations and ex- 
 cite them, and by so doing bring them before his mental vision, 
 enabling him to see them, when, if he resists, overcomes and puts 
 them away, such evil spirits have been useful to him ; so poisonous 
 substances taken into the physical body will excite diseases similar 
 to those they will cause when taken by the healthy, and thus bring 
 such existing diseases into view, or make them manifest to that liv- 
 ing force which is ever active to preserve the health of the body, 
 and if the latter reacts, overcomes and puts away such diseases, 
 a good use is performed by these poisonous substances. But 
 such good uses do not change the inherent quality of either the 
 evil spirits, or of the poisons, the former are still evil and the 
 latter are still poisonous. We should be careful and not con- 
 found evil with good or the false with truth. Poisonous sub- 
 stances, as food and drink, correspond to evils and falses, appro- 
 priated and imbibed, and, therefore, however useful for the cure 
 of diseases they should never be used by man during health. 
 
UPON THE SUBJECT OF INTOXICATING DRINKS. 15 
 
 Now, brethren of the New Church, you who advocate, justify, 
 and thus encourage the use of intoxicating or fermented wine, 
 beer and distilled liquors, tobacco or opium, it is certainly diffi- 
 cult to see how it is possible for you to overthrow this grand 
 philosophy of the Church, so rational and beautiful, and which is 
 so clearly sustained by the analogy which exists between the 
 action of fermented wine, beer, and alcohol, on the body and 
 mind, and falses from evil on the soul. Before you can sustain 
 your views, the philosophy of good and evil uses, as laid down by 
 Swedenborg and the science of correspondences, must be over- 
 thrown, and his direct and positive comparison of fertnented 
 wine to falses from evil must be set aside. 
 
 If natural drunkenness corresponds to spiritual drunkenness, 
 as it unquestionably does, is it not absolutely certain that the 
 cause of natural drunkenness must correspond to the cause of 
 spiritual drunkenness ? Is it not a universal law that like effects 
 from like causes flow ? " Delirium in truths by falses is spiritual 
 inebriation," "And they who falsify the Word are spiritually in 7 
 ebriated." (A. E. 887.) 
 
 " That to be drunk signifies to be insane in spiritual things 
 from the falses of evil." (Swedenborg's Index to the A. E.) 
 
 Can anything be clearer than that such wine and strong drink 
 as cause natural drunkenness correspond to falses from evil, 
 which cause the spiritual inebriation or insanity to which natural 
 drunkenness corresponds ? 
 
 There is but one substance in nature that causes natural 
 drunkenness, and that is alcohol wherever found, be it in whisky, 
 fermented wine or beer it therefore corresponds to the falsifica- 
 tion of the Word from evil. 
 
 DOES ALCOHOL CORRESPOND TO FAITH ALONE? 
 
 It has been thought by some that distilled spirits, or alcohol, 
 corresponds to faith alone ; but that this is not correct is mani- 
 fest, for fermentation destroys substances in the wine, which cor- 
 respond to good, and even pollutes the water which corresponds 
 to truth, with its own vile product, alcohol ; and even the de- 
 
1 6 PHILOSOPHY OF THE NEW CHURCH BEARING 
 
 lightful aroma of the natural wine is perverted into the flavor of 
 alcohol ; and the whole fluid, as to taste, smell, and appearance is 
 changed, until there is simply a semblance of the original fluid. 
 The separation of the alcohol from fermented wine by distillation 
 may be compared with, and unquestionably corresponds to, the 
 separation of all the appearances and semblances of truth, in the 
 mind of the evil man before he goes to his final home in the 
 spiritual world, when his falses are fully in harmony with his evils 
 in other words are pure falses falses from evil. This view is 
 abundantly sustained by the testimony of Swedenborg, for he de- 
 clared that whisky was a pernicious drink, and that the immoderate 
 use of spiritous liquors would be the downfall of the Swedish 
 people ; and he compares, as we shall see, such wine and strong 
 drink as will cause drunkenness to falses from evil. 
 
 But we are often guilty of separating what God has joined to- 
 gether for the sustenance of the material body, which unquestion- 
 ably corresponds to the separation of faith from charity, for it is 
 a natural result that spiritual perversions should ultimate them- 
 selves in natural perversions. As we have seen, the philosophy 
 of the New Church teaches us that natural substances which sus- 
 tain the body, correspond to goodness and truth which sustain 
 the spirit. ; and, of course, the perversions of the former must cor- 
 respond to the perversions of the latter ; and we shall see that all 
 of the effects of the natural perversions correspond to the effects 
 of the spiritual perversions. The light and heat of the sun flow 
 down to man as one vitalizing power ; but separate the light from 
 the heat by blinds and curtains, in a very slight degree, in rooms 
 where women and children dwell, and the effects are soon mani- 
 fest, which are not exactly in the line of active diseases which 
 result from any poisonous substance, but rather show want or star- 
 vation ; the eyes become weak and are often troubled with symp- 
 toms of amaurosis or paralysis of the optic nerve, which result 
 from the want of light, the blood becomes thin and watery, and 
 the skin puts on a pale and lifeless appearance and the whole 
 body languishes for the want of light, but no specific disease re- 
 sults from this cause ; although it is true that the individual thus 
 
UPON THE SUBJECT OF INTOXICATING DRINKS. I? 
 
 deprived of light is more susceptible to the action of any prevailing 
 cause of disease than those who are accustomed to the full light 
 of day. Even the beneficent sunlight may be perverted by a 
 lense until it will destroy the eyes and burn the body. 
 
 Take new wine, or the unfermented juice of the grape. If we 
 were to separate the water and sugar from the albumen and other 
 substances contained therein, they would still be good and use- 
 ful substances and not poisons. but as while a man might live on 
 the expressed juice of the grape he would starve to death on 
 such separate fluid, for it would not contain all the substances 
 necessary to nourish the structures of the body ; so the spirit of man 
 cannot live upon truth alone and the delight which flows there- 
 from ; his affections must be nourished. The correspondence 
 which exists in every particular is wonderful ! Although alcohol 
 is the result of the absolute perversion and destruction of sugar 
 by fermentation, yet take only the pure sugar and water from the 
 new wine and the sugar will never ferment, for fermentation al- 
 ways commences in the gluten which nourishes the body as good 
 does the soul, and from thence extends to the sugar. So before 
 falses can seriously pervert the understanding the affections 
 must be perverted ; and when a man, to justify the unlawful grati- 
 fication of his appetites and passions, searches the Word and 
 the Writings, and perverts the truths therein from their true mean- 
 ing, and thus makes evils allowable to him, .he becomes a spiritual 
 drunkard, as.Swedenborg tells us ; and if the evil justified is the 
 use of intoxicating drinks, he is very liable, as we all know, to 
 become a natural drunkard : when the destruction and wreck of 
 heavenly and natural life are complete. New Churchmen will 
 do well to carefully consider this whole subject in the light of 
 correspondences ; and if, first laying aside preconceived opinions, 
 they will do this, they cannot well mistake the truth 'and their duty. 
 
 There is another habit of separating what God has joined 
 together for human sustenance and food, which is well worthy of 
 our most serious consideration. We allow the miller to take 
 wheat, that noblest of all grains for human food, which contains 
 all of the materials required to nourish the human body, per- 
 
1 8 PHILOSOPHY OF THE NEW CHURCH BEARING 
 
 haps more perfectly than any other substance and bolt it 
 the utmost care, and to cast away in the form of shorts and 
 bran most of the gluten, phosphates, etc., required to give 
 substance and strength to the body, reserving simply the super- 
 fine flour, composed principally of starch, which is analogous 
 to sugar and easily converted into sugar, and is, like the latter, 
 useful to warm the body, and indirectly to produce fat when used 
 as food. Now, this superfine flour is not a poison, and causes no 
 specific disease peculiar to itself when used, although dyspepsia 
 frequently results from its use, but it is owing to excess and not 
 to quality ; for starch, like sugar, must be converted or rather per- 
 verted by leaven into alcohol before it becomes a poison, or is 
 capable of causing drunkenness. If the stomach is filled with 
 starch when it should have a due proportion of other food, we 
 can readily understand why, from such excess, indigestion results. 
 This separation, as far as is practicable, of starch from the por- 
 tion of the wheat which nourishes the bones, muscles, brain, etc., 
 and the attempt to live on superfine flour alone, may be compared 
 to the separation of faith from charity, and the attempt to build up 
 a heavenly life by faith alone ; and it is unquestionably one of the 
 perversions of a consummated Church, and the most fearful con- 
 sequences follow, but not directly in the line of disease, for starch 
 is not, as we have said, a poison; but bread enters so largely into 
 the food, especially of the young, that when children use bread from 
 superfine flour, and fill their stomachs with such bre^d, the most 
 important structures of their bodies are actually starved ; and they 
 would starve to death, were it not for the milk, potatoes, etc., 
 which they eat in addition to such bread ; and, as it is, they are 
 often half-starved. The bones, with children thus fed, do not 
 obtain the nourishment they need, and therefore such children are 
 often troubled with bowing and other deformities of the legs, their 
 spines are not unfrequently crooked, their jaws imperfectly devel- 
 oped, consequently their teeth are crowded, and the teeth with 
 many children are so imperfectly developed that they decay and 
 are often lost during childhood and youth, instead of lasting dur- 
 ing life as they manifestly should, and would if men were living 
 
UPON THE SUBJECT OF INTOXICATING DRINKS. 19 
 
 an orderly life. The muscles are thin and flabby, and therefore 
 lack strength ; the brain is not duly nourished, consequently in- 
 stead of mental strength, the mind is irritable, peevish and dissat- 
 isfied. The child may be fat, for starch, as has been intimated, 
 may contribute to that end, when other structures are half-starved. 
 
 A writer in The Nineteenth Century says, in regard to white or 
 brown bread : "The earliest agitator in the matter observed two 
 years ago, when travelling in Sicily, that the laboring classes there 
 live healthily and work well upon a vegetable diet, the staple arti- 
 cle of which is bread made of well ground wheat-meal. Nor are 
 the Sicilians by any means the only people so supported. 'The 
 Hindus of the Northwestern Province can walk fifty or sixty miles 
 a day with no other food than chapatties, made of the whole 
 meal, with a little ghee or Galam butter.' Turkish and Arab 
 porters, capable of carrying burdens of from four hundred to six 
 hundred pounds, live on bread only, with the occasional addition 
 of fruit and vegetables. The Spartans and Romans of old time 
 lived their vigorous lives on bread made of wheaten meal. In 
 Northern, as well as Southern climates, we find the same thing. 
 In Russia, Sweden, Scotland, and elsewhere, the poor live chiefly 
 on bread, always made from some whole meal wheat, oats or 
 rye and the peasantry, of whatever climate, so fed, always com- 
 pare favorably with our South English poor, who, in conditions of 
 indigence precluding them from obtaining sufficient meat food, 
 starve, if not to death, at least into sickliness, on the white bread 
 it is our modern English habit to prefer. White bread alone 
 will not support animal life. Bread made of the whole grain will. 
 The experiment has been tried in France by Magendie. Dogs 
 were the subjects of the trial, and every care was taken to equal- 
 ize all the other conditions to proportion the quantity of food 
 given in each case to the weight of the animal experimented upon, 
 and so forth. The result was sufficiently marked. At the end of 
 forty days the dogs fed solely on white bread died. The dogs 
 fed on bread made of the whole grain remained vigorous, healthy, 
 and well nourished." 
 
 When the light and life of the New Jerusalem begin to be 
 
20 PHILOSOPHY OF THE NEW CHURCH BEARING 
 
 truly received by men, and to influence their lives, not only will 
 such poisonous substances as intoxicating drinks, tobacco, and 
 opium, which, according to the philosophy of the New Church, 
 have their origin from hell, and not from the Lord, cease to be 
 used by healthy men, but also such miserable shams as dark rooms, 
 small waists, and superfine flour will disappear forever. Are not 
 evils which result from perverted appetites and vanity, and which 
 are the cause of deformity, disease, insanity, the most intense suffer- 
 ing, poverty, drunkenness, crime, and the premature death of such 
 vast multitudes of our race, of sufficient moment to require the 
 attention of our New Church clergy and periodicals ? To shun 
 such evils as sins against God would seem to be the first duty of 
 every one who is thus transgressing His laws ; but is it not 
 the paramount duty of the teacher of public and private morals 
 to shun them as sins, and to make every effort in his power to 
 destroy the cause of evil? And since divine things with the 
 people are provided by the Lord through the clergy and the press, 
 are the clergy doing their duty when they either ignore or directly 
 countenance the use of intoxicating liquors as beverages ? 
 
 Turning to a recent number of the Messenger, a periodical of 
 the New Church, the writer finds not the slightest allusion to any 
 of the above evils, but he does find, under the head of " Essays," 
 a lengthy article on ; " The Relation of Ministers to the Organiza- 
 tion of the Church," with the promise of three more articles or 
 installments of the same essay in succeeding numbers of the paper. 
 Well, this reminds the writer of a story, as his old friend Dr. 
 Douglas used to say. A man, from advancing years and the in- 
 firmities which old age sometimes brings, had become somewhat 
 childish and so feeble as not to feel able to attend church. On 
 a very pleasant day, feeling unusually well, he determined to attend. 
 On his return from church, he was asked how he liked the 
 minister and the sermon. With great enthusiasm he replied that 
 the minister was a wonderful man, and his sermon was the finest 
 sermon he had ever heard, so learned, useful, and so eloquently 
 delivered. Well, inquired his friend, what was the subject of his 
 discourse : "Why," he replied, " It was all about his salary." 
 
CHAPTER II. 
 
 IS ALCOHOL A POISON ? CONSEQUENTLY, IS FERMENTED WINE, 
 
 OWING TO THE PRESENCE OF ALCOHOL, ALSO A POISON ? 
 
 THE writer, in his tract on " Pure Wine," etc., presented some- 
 what hastily the evidence that alcohol, wherever found, when 
 taken into the stomach is a poison ; and one of the most fearful 
 and deadly of all the poisonous substances in the world, produc- 
 ing dreadful effects, not only upon the body causing some of 
 the most serious and fatal of the diseases to which the physical 
 system is liable but also upon the mind of man, causing unnatural 
 excitement, and consequent mental depression, delirium and 
 insanity ; and that the specific action of alcohol, above all other 
 poisons, is to excite the perverted passions of man to an extent 
 which very frequently results in the commission of the most hor- 
 rible crimes, which men would rarely commit when not under the 
 influence of this poison. He also called the attention of the 
 reader to the fact that no healthy article of food or drink ever 
 produces upon the body and mind of man the slightest approach 
 to any such direful effects that poisons, and poisons alone, pro- 
 duce such effects ; healthy food never. He also called the atten- 
 tion- of the reader to the origin of alcohol, to the fact that it 
 originates from the destruction of sugar, a good and useful 
 article of food corresponding to spiritual delights, by leaven 
 which "signifies the evil and the false, which should not be mixed 
 with things good and true;" and that in every respect the action 
 of alcohol on the body and mind is analogous to the action of 
 falses upon the soul. First : That it causes specific unnatural 
 effects, like falses which pervert the understanding of man, and 
 encourage and justify his evils. Second : That it causes a specific 
 unnatural appetite, like falses from evil which excite to specific 
 which no natural or orderly food, nor even any other poison 
 
 (21) 
 
22 ALCOHOL A POISON. 
 
 or evil ever satisfies. Third : It requires to be taken in increasing 
 quantities to satisfy the demands of the appetite and of the 
 organism which have been perverted by it, until many times the 
 quantity a man accustomed to healthy food only cannot take 
 without destroying life, can be used with impunity ; precisely as 
 falses from evil lead the innocent man to and from the commis- 
 sion of slight crimes, at which his conscience revolts, gradually, 
 step by step, to the commission of the most terrible crimes, and 
 justify him in the same, until his spirit is so perverted that an. 
 orderly life and the pleasures arising therefrom, satisfy not ; 
 and down, down the broad road he rushes, regardless of every 
 thing and everybody, precisely as does the drinker of alcoholic 
 and fermented drinks. Fourth: It palliates the suffering which 
 it has caused, which the Lord permits to follow in the physical 
 organization, to remind the man that by its use he is violating the 
 natural laws of his being in other words, it quiets and dulls his 
 physical conscience, precisely as the repetition of acts which are 
 known to be evil, quiets and dulls the spiritual conscience of 
 man, until it is seared, and the individual becomes reckless and 
 lost. 
 
 We also called the attention of the reader to the chemical 
 changes which are wrought by fermentation upon good wine, 
 the pure juice of the grape the fruit of the vine of which our 
 Lord and His disciples drank when He was partaking the Passover 
 cup at the Last Supper. We showed that leaven or ferment in 
 its onslaught upon good wine which contains in a wonderful 
 manner, most perfectly united by the Lord, all the constituents 
 required to nourish the material body tends to pervert and de- 
 stroy the organized substances which nourish the material body as 
 good does the soul, and, to the extent the process of fermentation 
 is carried, it actually destroys the sugar, so delightful to the 
 unperverted taste, and converts it into carbonic acid gas, a gas which 
 we cannot breathe without risking or destroying life, and alcohol; 
 a poisonous liquid, which we cannot drink without great danger 
 to health, reason, and life. 
 
 Another source of positive information that alcohol is a poison 
 
ALCOHOL A POISON. 23 
 
 is derived from the results which follow, when one who has been 
 accustomed to its use, attempts to stop taking it, and to substitute 
 other drinks in its place, specific suffering follows even to delirium 
 tremens, which is characteristic of this poison. The substitution 
 of one article of healthy drink or food for another never causes 
 such specific symptoms or suffering. 
 
 Now, it would certainly seem that no intelligent man, especially 
 no New Churchman, who has any knowledge of the science of 
 correspondences, and of the philosophy contained in the Writings 
 of Swedenborg, and who has read his Bible carefully, can for a 
 moment question the poisonous character of alcohol. But, as 
 we shall bring the testimony of the Word of the Lord, and of the 
 Writings of Swedenborg, when we come to speak of the two 
 kinds of wine, we will refer the reader to the following chapter 
 for further testimony from the above sources, and will here refer 
 to the testimony of distinguished writers, in all ages, aside from 
 that contained in the Bible. We will first give the testimony 
 of ancient writers before and about the time of the commence- 
 ment of the first Christian Church. For many of the historical 
 facts, quotations and records contained in this chapter, we are 
 indebted to a recent work, by Rev. G. W. Samson, D. D., on the 
 "Divine Law as to Wines," just published. 
 
 " Porphyry, quotes from a lost work of Chaeremon, librarian at 
 a sacred college in Egypt under the Caesars, this historic record : 
 ' Some do not drink wine at all, and others drink very little of it, 
 on account of its being injurious to the nerves, oppressive to the 
 head, an impediment to invention, and an incentive to lust.' 
 
 "In the 'Hieratic Papyri,' or records of Egyptian priests, found 
 on paper made from the stem of the water-lily (Anasti, No. IV., 
 Let. xi.) is this record of the address of an Egyptian priest to a 
 pupil who had become addicted to the use of the beer of Lower 
 and the wine of Upper Egypt : ' Thou knowest that wine is an 
 abomination. Thou hast taken an oath as to strong drink, that 
 thou wouldst not take such into thee. Hast thou forgotten thine 
 oath?' 
 
 "The laws of the Brahmins of India, embodied in the twelve! 
 
24 ALCOHOL A POISON. 
 
 chapters of the Institutes of Menu, declare that, among persons 
 to be shunned in society is 'a drinker of intoxicating spirits.' 
 
 " Zoroaster declares that ' Temperance is the strength of the 
 mind ; a man is dead in the intoxication of wine.' 
 
 " The Medes, succeeding to the Assyrian or Babylonian king- 
 dom, began as a people strictly abstinent from intoxicating wine. 
 Their degeneracy through luxury is portrayed by Xenophon in 
 his 'Training of Cyrus,' in a picture which will ever be quoted 
 as a gem of graphic sketching. Young Cyrus, coming from his 
 Persian home to visit his grandfather, Astyages, King of Medea, 
 came to have a moral aversion to the king's cup-bearer, because 
 of his office. The king remarking upon it, Cyrus proposed to 
 act the cup-bearer ; and with a napkin on his shoulder presented 
 the cup to the king with a studied grace that charmed the fond 
 old man. When, however, the king observed that young Cyrus 
 did not, before presenting the cup, first pour some of it into his 
 left hand and taste it a custom rendered necessary as a 
 safeguard against attempts at assassination by poison put into 
 the king's wine-cup Astyages said, 'You have omitted one 
 essential ceremony ; that of tasting.' 'No,' replied Cyrus, ' it 
 was not from forgetting it that I omitted that ceremony.' ' For 
 what, then,' asked Astyages, ' did you omit it? ' ' Because,' said 
 Cyrus, ' I thought there was poison in the cup.' ' Poison, child ! ' 
 cried the king; 'how could you think so?' 'Yes, poison, 
 grandfather, for not long ago at a banquet which you gave to 
 your courtiers, after the guests had drunk a little of that liquor, 
 I noticed that all their heads were turned ; they sang, shouted 
 and talked they did not know what, and even you yourself 
 seemed to forget that you were king and they were subjects ; 
 and when you would have danced, you could not stand on your 
 legs.' 'Why,' asked Astyages, 'have you never seen the same 
 happen to your father? ' 'No, never,' said Cyrus (Cyrop. B. I.) 
 
 " Who could have supposed that this same Cyrus would him- 
 self be led to what was and still is called the temperate use of wine, 
 and have led the Persian nation into a habit from which to this 
 day they have not even as Mohammedans been redeemed ! It 
 
ALCOHOL A POISON. 25 
 
 is worthy of special note that the very point of the English con- 
 troversy between Dr. F. R. Lees and Rev. A. M. Wilson turns 
 on the early abstinence of Cyrus and his subsequent yielding to 
 the seduction inseparable from high position, ease and luxury. 
 The same Xenophon records that Cyrus in his manhood said, on 
 a long march, to his officers : ' Collect wine enough to accustom 
 us to drink only water ; for most of the way is destitute of wine. 
 That we do not, therefore, fall into disease by being left suddenly 
 without wine, let us begin at once to drink water with our food ; 
 after each meal drink a little wine ; diminish the quantity we 
 drink after eating until we insensibly become water drinkers : for 
 an alteration little by little brings any one to bear a total change ' 
 (Cyrop. vi. 2 ) . Xenophon, himself, a little later in life, encour- 
 ages his troops by saying, that their sobriety made them an 
 overmatch for their wine-drinking foes (Cyrop. vii. 5). The 
 lesson is manifest. Herodotus further states that Cyrus by 
 strategy overcame the fierce Massagetae ; enticing the young 
 prince and his officers, at a banquet given them, to drink deeply, 
 while he and his generals only pretended to drink ; and then 
 attacking their army while their officers were intoxicated. This 
 unworthy act led the queen-mother to remonstrate with Cyrus to 
 this .effect : ' When you yourself are overcome with wine, what 
 follies do you not commit ! By penetrating your bodies it makes 
 your language more insulting. By this poison you have con- 
 quered my son ; and not by your skill or your bravery.' 
 
 " When Alexander, the cultured pupil of Aristotle, transformed 
 into the autocratic military conquerer, was seen at thirty to be 
 in danger from wine -drinking, a physician named Androcydes, 
 Pliny tells us (Nat. Hist. xiv. 5 ) wrote to him, begging him to 
 avoid wine, since it was ' a poison.' 
 
 " Pliny closes this book (c. 28) with one of the most eloquent 
 of total- abstinence appeals ever penned or uttered. 'How 
 strange,' he exclaims, ' that men will devote such labor and 
 expense for wine, when water, as is seen in the case of animals, 
 is the most healthful (saluberrimum) drink ; a drink supplied, too, 
 
 2 
 
26 ALCOHOL A POISON. 
 
 by nature; while wine takes away reason (mente), engenders 
 insanity, leads to thousands of crimes, and imposes such an 
 enormous expense on nations.' He says that confirmed drinkers 
 1 through fear of death ' resulting from intoxication, take as coun- 
 teractives 'poisons such as hemlock* (cicutam}, and 'others 
 which it would be shameful to name.' 'And yet,' asks he, ' why 
 do they thus act ? ' The drunkard never sees the sunrise ; his 
 life by drinking is shortened ; from wine comes that pallid hue, 
 those drooping eyelids, those sore eyes, those trembling hands, 
 .... sleep made hideous by furies during nights of restlessness ; 
 and as the crowning penalty of intoxication (prcemium summum 
 inebrietatis) those dreams of beastly lust whose enjoyment is 
 forbidden.' He adds that many ate led into this condition ' by 
 the self-interested advice of physicians who seek to commend 
 themselves by some novel remedy.' 
 
 Coming down to the second century in the writings of Pseudo 
 Justin, we read : 
 
 " Wine is not to be drank daily as water Water is 
 
 necessary, but wine only as a medicine. He shows the absurdity 
 of the plea that wine heats the body in winter and cools it in 
 summer ; and says : ' It is admitted that wine is a deadly poison ' 
 (pharmakon thanasimori) . In using it, he adds, ' We abuse 
 the work of God.' 
 
 Clement of Alexandria, who lived at the close of the second 
 century, says : 
 
 "I admire those who require no other beverage than water, 
 avoiding wine as they do fire. From its use arise excessive 
 desires and licentious conduct. The circulation is accelerated, 
 and the body inflames the soul." Divine Law as to Wines. 
 
 Coming down to our own time, we know of no standard work 
 on the effects of medicines or on poisons which does not recog- 
 nize alcohol as a poison. In the United States Dispensatory we 
 are told that: "As an article of daily use, alcoholic liquors 
 produce the most deplorable consequences. Besides the moral 
 degradation which they cause, their habitual use gives rise to 
 dyspepsia, hypochondriasis, visceral obstructions, dropsy, paraly- 
 
ALCOHOL A POISON. 27 
 
 sis, and not unfrequently mania. When taken in large quantities, 
 alcohol, in the various forms of ardent spirits, produces an apo- 
 plectic state, and occasionally speedy death ; the face becomes 
 livid or pale, the respiration stertorous, and the mouth frothy, and 
 the sense and feeling are more or less completely lost." 
 
 All books on medical jurisprudence treat of "Poisoning by 
 Alcohol," and we have but to look around us on every hand 
 to behold the sad effects of this poison. We have brought the 
 testimony of the ancient writers to prove that fermented wine 
 was by them regarded as a poison, and it was a poison then and 
 now, because it contained alcohol. 
 
 The most distinguished English authorities declare : 
 
 " We have all been in error in recommending wine as a tonic. 
 Ardent spirits and poisons are convertible terms." Sir As f ley 
 Cooper. 
 
 '" Reduction of animal heat is the special action of this poison." 
 Dr. Richardson. 
 
 " Its constant use in moderation injures the nervous tissue, and 
 is deleterious to health." "A man may very materially injure 
 his constitution short of drunkenness," "It degenerates the 
 tissues and impairs the intellect." Sir W. Gull. 
 
 While even the Roman Catholic Cardinal Manning, of Eng- 
 land, urges that entire abstinence from all intoxicants is the only 
 hope of saving the Anglo-Saxon and Celtic races from physical 
 degeneracy, three of our New Church periodicals are striving to 
 justify the use of intoxicating wine ; and one of them even advo- 
 cates the drinking of whisky, which Swedenborg declares a 
 pernicious drink ; and this, notwithstanding Swedenborg com- 
 pares such wine and strong drinks as cause drunkenness to 
 falses from evil. Alas ! Alas ! for the organized New Church. 
 May God protect it from the fearful evil of wine-drinking, and 
 consequently from drunkenness. All experience shows, as well 
 in the New Church as in other churches, and among Gen- 
 tiles, that so long as intoxicating wine, having its origin, as we 
 have seen, from hell, is drank, drunkenness, folly, wretchedness 
 and insanity will follow in a fearful number of cases ; and as we 
 
28 ALCOHOL A POISON. 
 
 shall show from the ablest medical testimony in the world, few, if 
 any, will ever escape unharmed who use such a beverage, how- 
 ever moderately. 
 
 Even the common sense of the world, as manifested in its 
 poetry, has recognized the fact that wine and other intoxicating 
 drinks are poisons. Shakspeare, Milton, and Pope repeatedly 
 proclaim this most important truth, in lines ever memorable : 
 
 " Bacchus that first from out the purple grape 
 Crushed the sweet poison of misused wine." 
 
 " Oh, that men should put an enemy in 
 Their mouths to steal their brains ! " 
 
 " Oh, thou invisible spirit of wine, 
 If thou hast no name to be called by, 
 Let us call thee devil ! " 
 
 " In the flowers that wreathe the sparkling bowl 
 Fell adders hiss, and poisonous serpents roll." 
 
 " The brain dances to the maddening bowl." 
 
 "They fancy that they feel 
 Divinity within them breeding wings." 
 
 And yet, exclaims the Rev. , in a sermon printed in a 
 
 recent number of the Morning Light : 
 
 " It is wrong for a New Churchman to teach that wine and other liquids 
 containing alcohol are in themselves poisons." 
 
 Wrong, indeed, is it to teach this truth, when the Word of the 
 Lord, the writings of the Church, science and all history, teach 
 that such liquids are the most fearful and destructive of all poi- 
 sons ! affording, according to the writings of the New Church, a 
 plane for influx from the hells, when they pollute, disease, and kill 
 both body and soul. Again, says our reverend brother : 
 
 " If the question now be asked, How may we as New Churchmen best 
 promote the cause of temperance in this world? The answer is plain, let 
 every New Churchman begin with himself, and let him resolve solemnly 
 never to exceed the limits of strict temperance in the use of fermented 
 liquids." 
 
ALCOHOL A POISON. 29 
 
 Does not the reverend gentleman know, with the example of 
 the victims of such habits as he recommends lying all around him, 
 that no young man ever took Iris first glass of intoxicating wine 
 without resolving never to become a drunkard ; but that step by 
 step he is lured on by this seductive fluid, only drinking what he 
 finds is actually necessary to satisfy the demands of his appetite 
 and of his perverted organization, and at last when he is shocked 
 and angered at the intimation that there is danger of his becoming 
 a drunkard, that it is then generally too late ; that the first glass has 
 wrought its deadly work, and he is no longer in the same state of 
 freedom as when he took that ? Does the reverend gentleman not 
 know that every drunkard, who is not absolutely lost to all sense 
 of right and shame, after he has had a drunken spree, or delirium 
 tremens, during which his stomach has revolted at the approach 
 of renewed potations of the poison, when he takes his first glass, 
 resolves, oftentimes, as we well know, with prayers and supplica- 
 tions to the Lord for help, that he will only take an occasional 
 glass only "drink temperately?" but that first glass, voluntarily 
 taken, affords a plane for influx from hell, and he might as well 
 attempt to stem the current of Niagara, forty feet above the 
 cataract, in a birch bark canoe, as to attempt to stay his appetite 
 until he has had another drunken bout. 
 
 But with much that is erroneous, our reverend brother states 
 some truths, and among them he says : 
 
 " Our allegiance as members of the New Church is due to the truth, to 
 the plain, unvarnished truth, as this is taught in the letter of the Divine 
 Word, illuminated by true doctrine." 
 
 But, he says again : 
 
 "The cause of intemperance is not in the body, but in the spirit; it is, in 
 fact an outward bodily habit, resulting from a perverted spiritual state. 
 Natural drunkenness, or an intoxicated state of the body and its senses, is 
 injected into men and women in this world by spirits in the other world 
 who are in a state of spiritual intoxication; then partaking of wine or 
 other spirituous liquids, he transgresses the limits of temperance and 
 becomes intemperate." 
 
 Cannot our New Church brother see that this statement, as a 
 
3 ALCOHOL A POISON. 
 
 **"''. - 1 * - ' 
 
 whole, as lie "presents it here, and elsewhere in his sermon, is 
 not correct? The natural substances around us, Swedenborg 
 shows, derive their very quality and life either from the Lord or 
 from hell. All substances which do hurt and kill men originate 
 from hell, we are told by the Swedish seer. Now it should be 
 perfectly clear to our brother that natural drunkenness can only 
 be caused by a substance or fluid which is a natural receptacle 
 of, and derives its quality and life from, those false views springing 
 from perverted affections which constitute spiritual drunkenness, 
 and this is beyond question alcohol in some form. One-half, more 
 or less, of the people of the United States never use intoxicating 
 drinks, and there is not a single drunkard to be found among 
 this 25,000,000 of people. They may drink all the water or 
 milk, or even vinegar, they please ; they can never become 
 drunkards, so long as they abstain from alcohol in every form. 
 Many of them may be spiritual drunkards, and doubtless some 
 of them are, but they are not natural drunkards not one of 
 them any more than a man who hates, covets, or envies, is a 
 natuial murderer. Before he becomes a murderer he must use 
 some physical agency capable of killing his fellow-man, it may be 
 a club, pistol, knife, poison, or his tongue, by uttering foul words 
 of slander ; so long as he simply hates, and never uses any physi- 
 cal instrumentality for killing the material body, he can never 
 become the murderer of the physical body of man ; and hateful 
 acts do not always kill a man, any more than the use of intoxicat- 
 ing drinks always cause drunkenness, or kill a man ; but every 
 hateful act, like every glass containing alcohol, is always injurious 
 to the man who indulges in such perversions. 
 
 It is, then, only when, from a perverted state of either the under- 
 standing or will, the man forsakes healthy food, which nourishes 
 and cheers without exciting, and partakes of the natural symbols 
 of the falses which cause spiritual drunkenness, that natural 
 drunkenness ever ensues. And a very important truth should 
 here be borne in mind by every man and woman, before they 
 allow themselves to partake of intoxicating drinks ; and that is, 
 that neither goodness, intelligence, nor ignorance, shields any one 
 
ALCOHOL A POISON. 
 
 from a growing appetite, disease, and drunkenness, who partakes 
 at all of the natural substances which afford a plane for the influx 
 of spirits who are in states of spiritual drunkenness. It is not 
 necessary that the individual himself should be in such a state, 
 for the same quantity of fermented wine will cause drunkenness 
 as soon in the case of a good and intelligent man, as with an evil 
 and ignorant man. The serpent, or the sensual principle, seduces 
 man, therefore the danger of wine-drinking. The advocates for 
 the use of intoxicating drinks seem to forget these great truths ; 
 and further that there can be no spiritual reformation of man, 
 which does not ultimate itself in the external life of man. 
 Drunkenness can never cease until men stop drinking intoxi- 
 cating drinks, as all history proves, any more than murders can 
 cease until men stop using deadly instruments and bad words. 
 The evil must first be resisted in external act, from the standpoint 
 of conscience ; we must first stop doing evil, then we may be 
 able to stop thinking, and only after that can we stop willing evil. 
 Such is the order of regeneration as taught in the writings of the 
 New Church. Stop drinking intoxicating drinks, and drunken- 
 ness inevitably ceases ; and such evil spirits as are spiritual 
 drunkards, having no natural medium through which to flow into 
 the external life of man, men will be left in freedom from such 
 influx ; and then, and not till then, we may hope and expect 
 that spiritual drunkenness will begin to cease on earth ; but the 
 work must commence at the bottom, on the natural plane, from 
 spiritual motives. In other words, we must shun the use of 
 those drinks which cause natural drunkenness, as a sin against 
 God ; their use violating the laws of health, both in our physical 
 and spiritual organizations. This is our first duty, if we would 
 avoid either natural or spiritual drunkenness. 
 
 Since writing the above, we are happy to find, in the columns 
 of the Morning Light, an earnest remonstrance by Mr. T. Platt, 
 of Burslem, England, against the promulgation of such erroneous 
 and pernicious views on this subject as are contained in the 
 sermon under consideration. We will add the closing paragraph : 
 
 "The good - would almost seem to have temper- 
 
32 ALCOHOL A POISON. 
 
 ance work upside down in his mind. The abstainer has seen the 
 fiend, conscience has felt the sin before heaven, and the internal 
 bond of a high, holy, and pure resolve has ultimated itself in the 
 external vow and work for the dethronement of the demon, and 
 its banishment by prohibition, if possible, from inside of old 
 England's -national cup and platter, that the outside thereof may 
 also be clean and fair to the eyes of the peoples of the earth. 
 Thousands of honest men and true have coupled true temperance 
 with a sincere acknowledgment of the Lord's truth and power, 
 and have thereby overcome its spiritual cause ! The text 
 (resplendent in its own truth) , but ill-aimed for once from the 
 discourse it was to give effect to, merely glances along the pre- 
 cipitous heights of moderation, but touches not the temperance 
 tower of refuge, which, basking in the warm rays of love to God 
 and man, still stands a mighty reclaiming power from that spirit 
 of evil whose potent spell ' unmans man, unwomans woman, turns 
 the mother's milk into a monster's venom, fires men to do things 
 they would revolt from in their serener moments,' and, let me 
 add, peoples the hells ! Permit me, then, with the memory of 
 a sire a victim to the curse, the cares of a ruined family devolving 
 upon me in consequence, the still uneffaced years of misery which 
 marked the track from the 'allowed* moderation to a grave as 
 
 yet scarcely closed, to appeal to in the name of love 
 
 and pity not to again publish a discourse on this question which 
 may be grasped as an excuse by some poor brother unconsciously 
 nearing the dreadful vortex ! There is, alas ! too much truth in 
 the homely lines of the Preston poet, who wrote 
 
 ' Ye men of sups and little drops, 
 
 Ye moderation muddlers, 
 Ye are the men that raised the seed 
 Of regular drunken fuddlers.' " 
 
 MODERATION FALLACY. 
 
 In concluding what we have to say of alcohol and fermented 
 drinks, as poisons, we cannot do better than quote a few passages 
 from the writings of Dr. Benjamin Richardson, of England, who, 
 
ALCOHOL A POISON. 33 
 
 has unquestionably observed and experimented more carefully, 
 and for a longer period of time, on the action of alcoholic drinks 
 on the body and mind than any other man. Speaking of " The 
 Moderation Fallacy," he says : 
 
 " This thought leads me to add a word on what is called the 
 practice of moderation in the use of alcohol. I believe the 
 Church of England Temperance Association is divided by two 
 lines, one of which marks off total abstainers, the other moderate 
 indulgers. I am one of those who have once been bitten by 
 the plea of moderate indulgence. Mr. Worldly Wiseman, with 
 his usual industry, tapped me on the shoulder, as he does every 
 man, and held a long and plausible palaver on this very subject. 
 If I had not been a physician he might have converted me. But 
 side by side with his wisdom there came fortunately the knowl- 
 edge which I could not, dare not, ignore, that the mere 
 moderate man is never safe, neither in the counsel he gives to. 
 others, nor in the practice he follows for himself. Furthermore, 
 I observe as a physiological, or perhaps, psychological, fact, that 
 the attraction of alcohol for itself is cumulative. That so long as 
 it is present in a human body, even in small quantities, the long- 
 ing for it, the sense of requirement for it, is present, and that as 
 the amount of it insidiously increases, so does the desire. 
 
 " The mere question of the destructive effect of alcohol on 
 the membranes of the body alone would be a sufficient study for 
 an address on the mischiefs of it. I can not define it better, 
 indeed, than to say that it is an agent as potent for evil as it is 
 helpless for good. It begins by destroying, it ends by destruc- 
 tion, and it implants organic changes which progress independ- 
 ently of its presence even in those who are not born. 
 
 " In my address delivered last year in the Sheldonian Theatre, 
 at Oxford, I spoke almost exclusively on the facts connected 
 with the action of alcohol on the body. It seems to me befitt- 
 ing, if on the present occasion I touch more particularly on the 
 facts connected with the action of alcohol on the mind. Before, 
 however, I pass to this particular topic, it may be advisable to 
 epitomize the matter of the Oxford essay, so that those, and they 
 
34 ALCOHOL A POISON. 
 
 must be many here, who have not read that essay, may follow 
 the present argument dealing with mental phenomena, from the 
 argument which was based on the study of physical phenomena. 
 
 "In that essay I endeavored to show from the experimental 
 evidence I had previously collected, that alcohol, when it finds 
 its way into the living body, interferes with the oxidation of the 
 blood ; that it interferes with the natural motion of the heart ; 
 that it produces a paralyzing effect on the minute circulation of 
 the blood at the point of the circulation where the quantity of 
 the blood admissible into the tissues ought to be duly regulated ; 
 that habitually used in what some indeed, the majority of those 
 who indulge in alcoholic drinks consider a moderate quantity, 
 it impedes the digestive power ; that it induces organic changes 
 ending in organic diseases of vital organs, such as the liver and 
 kidneys ; that it leads to similar changes in the great nervous cen- 
 tres, and to destruction of nervous function, ending in paralysis. 
 
 " I further indicated, in the address to which I refer, that 
 alcohol has no claim whatever to be considered a supporter of 
 the animal temperature, and no claim whatever to be thought a 
 supporter of muscular power. On the contrary, that, from the 
 moment a physiological effect is produced in the body by alcohol 
 and onward, so long as the effect is kept up by the addition of 
 the agent to the body, the animal heat, the nervous control over 
 the muscles, and the independent power resident in the muscles 
 themselves, begin and continue to decline, until at last the body, 
 cold and senseless, falls to the ground, checked only by its own 
 utter helplessness, and, as it were, living death, from imbibing the 
 last drops that would make the death absolute. From all these 
 facts I reasoned that alcohol could not, in any sense whatever, 
 be, scientifically, set down as a food for man or any other ani- 
 mal ; that it could not be set down as a necessity for man or any 
 other animal ; that, useless as food, it is mischievous as a luxury ; 
 and that, indulged in as a luxury, it is far too dangerous a destroyer 
 to be entrusted to the general management of mankind, or to the 
 hands of those who, because of its luxurious temptations, fall 
 under its power. 
 
ALCOkOL A POISON. 35 
 
 ACTION OF ALCOHOL ON THE MIND. 
 
 " As I have moved among those who are physically stricken 
 with alcohol, and have detected under the various dis- 
 guises of name the fatal diseases, the pains and penalties it 
 imposes on the body, the picture has been sufficiently cruel. 
 But even that picture pales as I conjure up, without any stretch 
 of imagination, the devastations which the same agent inflicts on 
 the mind. Forty per cent., the learned superintendent of 
 Colney Hatch, Dr. Shepherd, tells us, forty per cent, of those 
 who were brought into that asylum during the year 1876, were 
 so brought because of the direct or indirect effects of alcohol. 
 If the facts of all the asylums were collected with equal care, 
 the same tale would, I fear, be told. What need we further to 
 show the destructive action of this one instrument of destruction 
 on the human mind ? The Pandemonium of drunkards : the 
 grand transformation scene of that pantomime of drink, which 
 commences with moderation ! Let it be nevermore forgotten by 
 those who love their fellow-men until, through their efforts, it is 
 closed for ever. 
 
 " For the work that comes of the mind and that comes out 
 under pressure, no taste of alcoholic stimulation is necessary. 
 Every such taste is a self-inflicted injury, and, what is more, an 
 accumulating injury. The dose of alcohol which spurred the 
 thought of to-day must be slightly increased to spur the thought 
 of to-morrow to the same pitch. So on and on the evil goes, 
 until at last the simple, and, as it was called, harmless dose, rises 
 to the poisonous dose ; until, with unnerved limbs, faltering 
 memory, dull, imagination, estranged feeling, enfeebled or even 
 dismantled reason, the victim falls. Of all men, brain-workers 
 are the men least able to bear up against the ravages of alcohol. 
 Of all men they are the most liable to be deceived and played 
 upon by this traitor, who enters the most precious treasury, the 
 citadel of the mind. I hold that man as prematurely mad who 
 defends the use of alcohol for himself on this ground of neces- 
 sity. I hold that man as criminally mad who, knowingly, 
 prescribes alcohol on this foundation. 
 
3 6 ALCOHOL A POISON. 
 
 " On the other side the experience is unfortunately overwhelm- 
 ing in favor of the observation that the use of alcohol dulls the 
 reasoning power, makes weak men and women the easy prey of 
 the wicked and strong, and leads men and women who should 
 know better into every grade of misery and vice. It is not poor 
 repenting Cassio alone who cries out in agony of despair, ' Oh, 
 that a man should put an enemy into his mouth to steal away 
 his brains !' It is thousands upon thousands of Cassios who say 
 the same thought, if not the same words, every day, every hour. 
 I doubt, indeed, whether there is a single man or woman who 
 indulges or who has indulged in alcohol who could not truth- 
 fally say the same ; who could not wish that something he had 
 unreasonably said or expressed under the excitation of alcohol 
 had not been given forth. 
 
 " If, then, alcohol enfeebles the reason, what part of the mental 
 constitution does it exalt and excite ? It exalts and excites those 
 animal, organic, emotional centres of mind which, in the dual 
 nature of man, so often cross and oppose that pure and abstract 
 reasoning nature which lifts man above the lower animals, and, 
 rightly exercised, little lower than the angels. Exciting these 
 animal centres, it lets loose all the passions, and gives them more 
 or less of unlicensed domination over the whole man. It excites 
 anger, and when it does not lead to this extreme, it keeps the 
 mind fretful, irritable, dissatisfied, captious. The flushed face of 
 the red-hot angry man, how like it is to the flushed face of the 
 man in the first stage of alcoholic intoxication. The face, white 
 with rage, and the tremulous, agitated muscles of the body, how 
 like both are to the pale face and helpless muscles of the man 
 deep in intoxication from alcohol. The states are not simply 
 similar, they are identical, and the one will feed the other." 
 
 The young man in his path of life has no worse enemies to 
 encounter than temperate drinkers, more aptly named by an 
 Irishman who had himself once been one of them, "Beginners," 
 and Dr. Crosby's temperance society the "beginners' society." 
 The influence of the drunkard on the young amounts to little ; 
 but that of the beginner may be fearfully destructive. Well did 
 
ALCOHOL A POISON. 37 
 
 the wise men of old advise, that the society of such should be 
 shunned. 
 
 It is well known to medical men that a man may have delirium 
 tremens, and die from this disease, without ever having been what 
 the temperate drinker calls drunk. Even clergymen not unfre- 
 quently witness such cases. Says the Rev. J. M. Van Buren : 
 
 " I have in my knowledge two cases of men dying from delirium tremcns 
 who were never known to be drunk; steady moderate drinking was the 
 cause." 
 
 Are such men drunkards, or are they not ? Can any one tell 
 us where the line of demarcation between the so-called temperate 
 drinker and the drunkard lies ? Surely the chief responsibility 
 for the drunkenness in the world lies with the "beginners," for 
 if men never begin to drink, the race of drunkards will soon be 
 extinct. 
 
 Speaking of those who attempt to justify the use of intoxicat- 
 ing wines from the Bible, the Rev. J. M. Van Buren, in his 
 excellent work on Gospel Temperance, says : 
 
 " One stands appalled who thinks of the destruction of multitudes of our 
 youth by the teaching and example of such men." 
 
 It is a fearful thing to pervert the truths of the letter of the Word, 
 and the Revelations of the New Church, for the justification of the 
 gratification of our perverted appetites and passions ; and espe- 
 cially to teach others that such gratifications are right, and thus to 
 lead the inexperienced into such perversions. The writer desires 
 to call the attention of such of his brethren as use, justify, and 
 advocate the use of fermented wines and other intoxicating 
 drinks, to the following statement of Swedenborg : 
 
 " That the insanity signified by inebriation and by drunken- 
 ness in the Word is not from falses, but from truths falsified." 
 (Swedenborg's Index to the A. E. 1035.) 
 
CHAPTER III. 
 
 TWO KINDS OF WINE. 
 
 THAT there are two kinds of wine spoken of in the letter of the 
 Bible and in the writings of the New Church, the one always 
 good and the other always evil and pernicious, will be evident 
 to every reader who, without preconceived opinions, carefully 
 reads his Bible and the Writings of Swedenborg. It is now, 
 as we intimated in our tract with a few illustrations, perfectly 
 clear, that during all the various periods when the Sacred 
 Scriptures were written, the ancients were in the habit of pre- 
 paring two kinds of wine, both of which were called wine ; 
 one kind fermented and intoxicating, and the other unfer- 
 mented, and consequently unintoxicating ; which was not only 
 harmless, but a healthy and nutritious drink, and abundantly 
 capable of making glad the unperverted heart of man. They 
 also prepared a great variety of unfermented or unintoxicating 
 wine ; and by a great variety of methods which are carefully 
 described by ancient writers, to three of which we alluded in our 
 former tract. And, further, it is now evident that their best and 
 most celebrated old wines were generally, if not always, unfermented 
 wines. They had no distilled spirits to add to their wines to 
 preserve them, as we have at this day, consequently, even if they 
 had a desire to preserve their fermented wine, they would have 
 found it difficult, with their imperfect vessels and casks, to have 
 done so ; for fermented wine, if not most carefully excluded from 
 the air, so readily passes into vinegar, especially in warm 
 climates ; whereas they had no difficulty in preparing unfer- 
 mented wine so that it would keep for years, and even for 
 centuries, as we shall see from the testimony of ancient authors. 
 
 Now, kind reader, stop a moment and reflect. Here is a view 
 of the wine question, abundantly sustained by the testimony 
 
TWO KINDS OI< WIXE. 39 
 
 of disinterested ancient authors, and of the most distin- 
 guished writers of the early Christian Church, which recon- 
 ciles all apparent contradictions to be found in the Bible and in 
 the Writings of Swedenborg ; and we ask, in view of the terrible 
 evils you see around you, is it not worthy of your most serious 
 and prayerful consideration ? It is evident that there is no evil 
 of external life so fearful in its consequences upon our race as 
 the drinking of intoxicating wines. Consider the unnatural and 
 depraved excitement, the diseases, and drunkenness which arise 
 therefrom as naturally as a stream flows from its fountain. Is it 
 not a duty which we owe to the Lord, our fellow- man and to 
 ourselves, to examine this subject? 
 
 TWO KINDS OF WINE RECOGNIZED IN THE WORD OF THE LORD, 
 BOTH SPIRITUALLY AND NATURALLY. 
 
 If there are two kinds of spiritual wine recognized in the Word 
 of the Lord, and in the writings of the New Church, we have a 
 right to look for two kinds of natural wine ; for the philosophy of 
 the New Church teaches us that the spiritual u ever in the 
 effort to ultimate itself in the natural. Then to the law and 
 testimony : 
 
 "Wine and blood of grapes." (Gen. xlix. n.) "Wine here," 
 says Swedenborg, " denotes what is spiritual from a celestial 
 origin," or " essential faith." (A. C. 1071.) "Wine in the Holy 
 Supper signifies the divine truth of the Lord's divine wisdom." 
 (U. T. 711.) There is no difficulty in bringing a large number 
 of quotations, both from the Word and the Writings of Sweden- 
 borg, to show thai; good wine has a good signification ; and is in 
 every way a safe, good, and useful drink. This is admitted by all, 
 therefore further illustrations at present are unnecessary, as there 
 is no controversy on this point. But here, one class of New 
 Church writers and teachers assume that there is but one kind of 
 wine spoken of in the Word ; and that is a good wine, having a 
 good correspondence ; and that it is never evil, or a poison in 
 itself; but that it may become injurious, if excessively used, like 
 any other healthy article of drink. But another class of teachers 
 
4 TWO KINDS OF WINE. 
 
 and writers, and among them the present writer, claim that there 
 are two kinds of wine ; one unleavened, good and harmless, 
 always having a good signification ; the other leavened, poison- 
 ous, and destructive, always having an evil signification when 
 mentioned in the Word of the Lord. " In all the passages where 
 good wine is named, there is no lisp of warning, no intimation 
 of danger, no hint of disapprobation, but always of decided 
 approval. How bold and strongly marked is the contrast : 
 
 The one the cause of intoxication, of violence, and of woes. 
 
 The other the occasion of comfort and of peace. 
 
 The one the cause of irreligion and of self-destruction. 
 
 The other the devout offering of piety on the altar of God. 
 
 The one the symbol of the divine wrath. 
 
 The other the symbol of spiritual blessings. 
 
 The one the emblem of eternal damnation. 
 
 The other the emblem of eternal salvation." Bible Wines. 
 
 "The distinction in quality between the good and the bad 
 wine is as clear as that between good and bad men, or good and 
 bad wives, or good and bad spirits ; for one is the constant sub- 
 ject of warning, designated poison literally, analogically, and 
 figuratively, while the other is commended as refreshing and 
 innocent, which no alcoholic wine is." Lees' Appendix (p. 232). 
 
 And we shall find that this view is abundantly sustained by 
 the Writings of Swedenborg. He says, " Whereas several expres- 
 sions in the Word have also a contrary sense, so also has wine ; 
 in which sense it signifies the false principle derived from evil." 
 (A. C. 6377.) And, in strict harmony with this, he says : "The 
 wine of fornication spoken of by Saint John the Revelator 
 signifies the adulterated truths of faith, whereof drunkenness is 
 predicated." (A. C. 1072.) Again, " By the wine of the fury and 
 the wrath of God (Rev. xix.) are signified the goods and truths 
 of the Church, which are from the Word, profaned and adul- 
 terated, and therefore the evils and falses of the Church." But, 
 say the advocates of fermented wine, this refers to spiritual wine 
 and not to natural wine. Grant it, but have we no evidence 
 that there is a corresponding material wine, which is an outbirth 
 
TWO KINDS OF WINE. 41 
 
 from such spiritual wine ; and which therefore necessarily pro- 
 duces similar effects on the body and mind of man, when he 
 drinks it, that the above-named spiritual wine does upon his 
 spirit when he adulterates the truths of faith and appropriates 
 such adulterated truths to his life ? Can we, as rational beings, 
 infer that there is no difference between the good wine of which 
 we are told to "drink abundantly," "wine which," we are told 
 in Judges ix. 13, "cheereth God and man," and of which our 
 Lord said at the Last Supper, " drink ye all of it," and the wine, 
 which we are told in Deut. xxxii. 33, " is the poison of dragons, 
 and the cruel venom of asps ;" the wine of which we are told in 
 Jeremiah li. 7, "the nations have drank," "therefore the nations 
 are mad," or the wine which we are told in Prov. xx. i, that it 
 " is a mocker, and that it biteth like a serpent and stingeth like 
 an adder?" As the Proverbs have not a spiritual sense, tne advo- 
 cates for fermented wine cannot claim that this refers to spiritual 
 wine, and we think that they will agree with the writer that the 
 author of Proverbs did not here refer t unfermented wine ; but 
 we fancy that every one cannot but see that he did refer to 
 fermented wine ; for we can see that, although the language is 
 figurative, yet as such it most accurately describes the effects of 
 fermented wine on the mind and body of man. 
 
 But Swedenborg does not leave us in doubt as to there being 
 two kinds of wine, one good and the other bad, for he says : 
 " Falses from evil may be compared to such wine and strong 
 drinks as induce drunkenness." (A. .1035.) It is not the use 
 or abuse, but the article itself which is compared to falses from 
 evil. It is its inherent quality, clearly described by its effects on 
 the human body and mind. "By wine," says Swedenborg, 
 "is signified truth from heaven, and in the opposite sense the 
 false from hell." (A. E. 1046.) Good wine has always a good 
 use ; it may be abused ; but abuse, Swedenborg tells us does not 
 take away use, excepting in those who abuse it ; therefore, the 
 wine itself, which signifies truth from heaven when unpolluted, 
 can never signify " the false from hell," but the abuse of it pos- 
 sibly may. We repeat, it is of the wine he speaks in the above 
 
42 TWO KINDS OF WINE. 
 
 language, and not of its abuse. That it is not good wine which 
 signifies the false from hell ; but such wine as has been perverted 
 and polluted by ferment which we are told signifies "the false 
 of evil" (D. P. 284) will be clearly seen by the above quotation 
 and others we have already made, and shall hereafter make from 
 the Writings of S wedenborg. Again, Swedcnborg says : 
 
 " ' The same shall drink of the wine of the anger of God, mixed 
 pure in the cup of his wrath.' That hereby is signified appro- 
 priation of the false and evil thence derived, conjoined with 
 falsified truths from the literal sense of the Word, appears from 
 the signification of drinking, as denoting to imbue and appro- 
 priate to themselves ; and from the signification of wine, as 
 denoting truth from good, and in the opposite sense the false 
 from evil. * * * In this case, therefore, by drinking the wine 
 of the anger of God, is signified the imbuing and appropriation of 
 the false and evil thence derived * * * and from the signi- 
 fication of being mixed pure, as denoting to be conjoined with 
 falsified truths. * * * From these considerations it is 
 evident that, by wine mixed pure in the cup of the anger of God, 
 is signified conjunction with falsified truths of the literal sense of 
 the Word. * * * The reason why being mixed pure 
 signifies to be conjoined with falsified truths of the Word is, 
 because by pure [wine] is meant wine which is inebriating ; and 
 thence inebriation, consequently, in the spiritual sense, delirium in 
 truths by falses, for delirium in truth by falses is spiritual inebria- 
 tion." (A. E. 887.) There is no known substance on earth which 
 will with so much certainty and so uniformly cause natural deli- 
 rium as fermented wine and other liquids which contain alcohol, 
 that "prince of poisons." How clearly, from its effects alone on 
 man when he uses it, we may know that it corresponds to " falses 
 from evil ;" and the delirium which it causes to the "delirium in 
 truths by falses !" We repeat, there is no healthy food on earth 
 which, like alcoholic wine, and other fluids containing alcohol, 
 causes delirium when freely used alcohol always does this ; 
 healthy food never. This fact alone, it would seem, ought to 
 convince any intelligent New Churchman that it has its origin 
 
TWO KINDS OF WINE. 43 
 
 from hell, and not from the Lord. What can be clearer than 
 this ? Owing, doubtless, to the fact that a very different mean- 
 ing is attached to the word pure wine at this day, from the 
 original meaning of the word as it was used in the passage under 
 consideration ; and, apparently, lest his readers should therefore 
 mistake the present meaning for the original meaning, Sweden- 
 borg goes on to explain in the following language : "The word 
 also by which pure wine \_merum~\ is expressed in the original 
 tongue is derived from a word which signifies to be inebriated, 
 inasmuch as this is signified by pure wine \mtrum\ and they 
 who falsify the word are spiritually inebriated, that is, are deliri- 
 ous as to truths, therefore in the two passages where pure wine 
 \merum~\ is mentioned in the Word, the subject treated of is 
 concerning the falsification of truth, as in the prophecies of 
 Isaiah and Hosea. 'How hath the faithful city become a 
 harlot ; full of judgment, justice lodgeth in her, but now homi- 
 cides : thy silver hath become dross, thy pure wine \merum\ 
 mixed with water' (Isaiah i. 21-22). * * * The pure 
 wine \_merum~\ mixed with water signifies truth made vile, and 
 destroyed by the falsification thereof." (A. E. 887.) 
 
 We know that fermented wine and other intoxicating drinks 
 cause delirium and insanity, and that of the most fearful 
 character ; and we know that healthy fluids have never this 
 specific effect, as we have already said ; and we know also that 
 spiritual truth when unperverted never causes spiritual delirium ; 
 how, then, is it possible for a natural fluid, which legitimately 
 corresponds to spiritual truth, to ever cause natural delirium, and 
 that of a specific character like that from alcohol, character- 
 istic of the article used? Our friends who advocate the use 
 of intoxicating wines and whisky seem to forget the philosophy 
 of the New Church and the science of correspondences, 
 which are so clearly and beautifully taught in the Writings of 
 Swedenborg. They seem to forget that: "The real case is, 
 that in even the minutest things in nature and in her three 
 kingdoms, the intrinsic agent is from the spiritual world, and 
 unless such an active principle from that world was therein, 
 
44 TWO KINDS OF WINE. 
 
 nothing at all in the natural world could act as cause and effect, 
 consequently nothing could be produced." (A. C. 5173.) It 
 is, therefore, perfectly clear that no article of food or drink can 
 ever cause delirium, as does alcohol, which has not an active 
 spiritual principle from hell, the home of insane and delirious 
 spirits. 
 
 A New Church clergyman, who is an earnest advocate of total 
 abstinence from intoxicating drinks, has just sent the writer the 
 following selection front the Writings of Swedenborg. with the 
 comments attached : 
 
 " Inasmuch as drunkenness was a type of insanity in regard to truths of 
 faith, therefore it was also made a representative, .and this prohibition was 
 given to Aaron : * Do not drink wine, nor drink that maketh drunken, 
 thou,nor thy sons with thee, when ye go into the Tabernacle of the Congre- 
 gation, lest ye die ; that ye may put a difference between holy and unholy, 
 and between unclean and clean.' Levit. x. 8-9. (A. C. 1072.) 
 
 "This passage,' remarks our reverend correspondent, 'I think conclu- 
 sive proof especially with those who believe the Word to be the sole basis 
 of doctrine for the New Church." ' 
 
 It is certain that the above passage distinctly marks a wine and 
 strong drink that were forbidden the priests when they officiated 
 in the service of the sanctuary. There can be no mistaking the 
 r kind of wine and strong drink referred to here. They are such 
 as make men drunken. But we know that there are wines and 
 strong drinks which are never unholy or unclean wines every 
 way suitable for use in the most holy ordinance of the Lord's 
 Supper wines that never "maketh drunken." 
 
 In a work just published in England, the Rev. Thomas Pear- 
 son says : 
 
 " Moses tells us, that the intoxicating yayin (wine) of Sodom was the 
 poison of dragons, and the cruel venom of asps, and are we to suppose him 
 to refer to its abuse, and not to its character? He says nothing of excess^ 
 or drunkenness, but speaks only of the character of the yayin. Now, as 
 Moses speaks of the thing itself and not of its abuse, we conclude that it 
 is the thing itself which is condemned. Now, will any of our friends on the 
 other side point out a single passage in the Bible in which a thing good in 
 itself is condemned on account of its abuse?" 
 
CHAPTER IV. 
 
 TWO KINDS OF GRAPES, TWO KINDS OF MUST, AND TWO KINDS OF 
 NEW WINE, ONE GOOD AND THE OTHER BAD. 
 
 WE are told by Swedenborg that grapes in a good sense mean 
 goodness, and in the opposite sense evil. (A. C. 2240, 5117.) 
 To eat sour grapes signifies to appropriate to one's self the falses 
 of evil. (A. C. 556.) Grapes may not only be sour, but also 
 wild, or uncultivated, consequently useless as fruit : when this is 
 the case, as in Isaiah v. 2, they signify we are told " evil opposed 
 to the goods of charity." "Grapes of gall and clusters of bitter- 
 ness" (Deut. xxxii. 32) signify evils from dire falses. (A. E. 
 438.) 
 
 But the signification of sweet, cultivated grapes is good : 
 " Grapes and clusters signify works of charity, because they are 
 the fruits of the vine and the vineyard, and by fruits, in the 
 Word, are signified good works." (A. R. 649-.) 
 
 Wine in the Cluster. " 'Thus saith Jehovah, as the new wine 
 is found in the cluster ; and He saith, Spoil it not, because a 
 blessing is in it.' (Isaiah Ixv. 8.) The new wine in the cluster 
 denotes truth from good in the natural principle. " (A. C. 
 5117.) Surely no one can pretend that this new wine in the 
 cluster is fermented wine, for alcohol is never found in the clusters 
 in the vineyard. To produce alcohol from grapes, either the 
 grapes or the juice therefrom must be manufactured by man. 
 "Clusters of noble wine" is not fermented wine. 
 
 The Blood of the Grape. This is the juice which flows 
 almost or quite spontaneously from the grape, when the skin is 
 wounded or broken, before the application of much pressure. 
 It is the sweetest portion of the juice of the grape, and was 
 frequently preserved separately by the ancients. Owing to its 
 containing a large amount of saccharine matter, and very little 
 
 (45) 
 
46 TWO KINDS OF GRAPES, MUST, AND WINE. 
 
 gluten, it does not ferment as readily as the juice which is 
 obtained by pressure. In Gen. xlix. n, "'He hath washed his 
 garments in wine, and his covering in the blood of grapes' ; 
 speaking of the Lord : here wine denotes spiritual good from the 
 divine love, and the blood of grapes denotes celestial good 
 thence derived. * * * Again, 'and thou drinkest the blood 
 of the grape, new wine.' In Deut. xxxii. 14, speaking of the. 
 Ancient Church, * * * the blood of the grape signifies 
 spiritual celestial good, which is the name given to the Divine in 
 heaven proceeding from the Lord : wine is called the blood of 
 grapes, since each signifies holy truth proceeding from the Lord ; 
 wine, however, is predicated of the spiritual and blood of the 
 celestial; and this being the case, wine was employed in the 
 Holy Supper." (A. C. 5117.) 
 
 In the above passages from the "Arcana," we are distinctly 
 taught that wine in the cluster and the blood of the grape have a 
 good signification. Simply pressing the wine from the grape does 
 not change its character ; it is still good. Therefore Swedenborg 
 informs us that "new wine signifies the truth of the Word." 
 (A. E. 6 1 8.) "New wine signifies spiritual good." (A. E. 323.) 
 "New wine (Luke xv. 29) is the divine truth of the New Testa- 
 ment, consequently of the New Church, and old wine is the 
 divine truth of the Old Testament, consequently of the Old 
 Church." (A. R. 316.) "Must signifies the same as wine, viz., 
 truth derived from the good of charity and love." (A. E. 695.) 
 And, again, " Ey the produce of the wine-press was signified all 
 the truth of the good of the Church, the same as by wine." 
 (A. E. 799.) 
 
 From the above, it would seem that it must be perfectly clear 
 to every one who acknowledges the truth of the revelations to 
 the New Church, that not only the grape and the wine which is 
 contained in the grape, the wine which flows from the grape on 
 being punctured, or from the press when pressure is applied, but 
 also all the produce of the wine-press have a good signification 
 the very highest. This is the wine, then, which we may safely 
 
TWO KINDS OF GRAPES, MUST, AND WINE. 47 
 
 use in the Holy Supper, for it has never been adulterated or 
 polluted by the manipulation of man and the action of ferment. 
 
 But let men collect this good juice of the grape, or new wine 
 or must, into vessels and preserve it at a proper temperature, 
 exposed to the air, for from twelve to forty-eight hours, and a 
 new form of life enters it ; ferment or leaven signifying "the false 
 of evil" (D. P. 284), and "the evil and the false, which should 
 not be mixed with things good and true" (A. C. 2342), com- 
 mences its fearful work of destruction ; and, if not arrested by 
 boiling, or some other instrumentality, it continues it until there 
 is left, save a little sugar, scarcely a vestige of the natural ingre- 
 dients of the original wine from the grape ; and when this work 
 of destruction is completed we have fermented wine the wine 
 which causes drunkenness which Swedenborg compares to falses 
 from evil (A. E. 1035), and of which he says : "The reason why 
 the false, which gives birth to evil, is signified is because, as wine 
 intoxicates and makes insane, so does the false ; spiritual intoxi- 
 cation being nothing but insanity induced by reasonings con- 
 cerning what is to be believed, when nothing is believed which is 
 not comprehended, hence come falses, and from falses evil." 
 (A. C. 5120.) 
 
 The reader will bear in mind that the leaven is neither the 
 product of the vine, nor of the wine-press ; but it is among the 
 evil uses, described by Swedenborg, which originate from hell ; 
 and which he assures us should not be mixed with tnings good and 
 true. " The process of fermentation is one of decay ; in all ferment- 
 ative action, vital growth is arrested, organized matter is disinteg- 
 rated and retrogression ensues. It is a passage from more complex 
 to more elementary form in fact, from diet to dirt. Pl^iStarch in V ^ 
 his -Roman Questions' ( 109% and Gellius, in his 'Acttic Nights,' 
 remark that the priests of Jupiter were not permitted to touch 
 leaven, because it was the product aiid producer of corruption." 
 (Lees' Bible Commentary.) How strange it seems that any New 
 Churchman, with all the clear light thrown upcn this subject by 
 the writings of the Church,- should justify and even advocate the 
 use of fermented wine, full of alcohol, the chief product of leaven. 
 
48 TWO KINDS OF GRAPES, MUST, AND WINE. 
 
 As soon as leaven commences its destructive work, the wine 
 becomes warm, thick, and muddy, but it is still called must and 
 new wine ; and it is in this state, as it is with new fermenting 
 cider, that it is liable to disturb the stomach and bowels if 
 drank. Fresh grape juice or new wine, as well as grapes, if used 
 moderately, will tend to keep the bowels regular and to remove 
 constipation ; but if used too freely, like most fruits and their 
 juices, they may disturb the stomach and cause looseness of the 
 bowels. 
 
 When the work of fermentation commences, we have a must or 
 new wine of a very different character from that contained in the 
 fruit of the vine, or which flowed from the press ; for it is being 
 polluted by a substance which has its life from hell, and adul- 
 terated by its chief poisonous product alcohol, which causes 
 drunkenness and insanity. Is it strange that must and new wine, 
 when thus adulterated, should have a very different signification 
 from the unpolluted must and new wine ? 
 
 It is certain that there must be a corresponding change in the 
 signification of the new wine and must, thus changed by leaven ; 
 therefore, we read that, " must or new wine denotes evil pro- 
 duced by falses." (A. C. 2465.) And again, "That wine \vinum 
 mustum~\ signifies the interior false principle, and new wine 
 \_mus tum~\ the exterior false principle shown." (A. E. 141, 960.) 
 
 In the Proverbs of Solomon, we are clearly shown that, in his 
 day, they had two kinds of wine the one good and the other 
 bad. (Prov. ix. 2.) "Wisdom hath builded her house, she hath 
 hewn out her seven pillars ; she hath killed her beasts ; she hath 
 mingled her wine ; she hath also furnished her table." Here, 
 then, he manifestly refers to a good kind of wine, which, when 
 mingled with water, as was their custom in those days, as we 
 shall see with their wine preserved by boiling, was every way a 
 suitable article for a drink and for table use. But of a very 
 different kind of wine we read. in Prov. xxiii. 29, 30, 31. 
 "Who hath woe? who hath sorrows? who hath contentions? 
 who hath babbling ? who hath wounds without cause ? who hath 
 redness of eyes ? They that tarry long at the wine ; they that 
 
TWO KINDS OF GRAPES, MUST, AND WINE. 49 
 
 go to seek mixed wine. 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." How wonderfully do these ancient Proverbs 
 describe the effects of intoxicating wines seen to-day, as in 
 former times. How good and safe the command of total absti- 
 nence, which the wise man gives in the above strong language. 
 "The condemnation of wine by the leading prophets," says the 
 Rev. Dr. Samson, "is universal. Jeremiah pictures 'the man 
 whom wine hath overcome' (xxiii. 9), and 'nations drunk with 
 wine' (li. 7). Ezekiel reproduces the law 'neither shall any 
 priest drink wine' (xliv. 21). Zechariah declares that the 
 Israelites in their moral abandonment at Christ's coining would 
 be like men ' drinking' to drown sensibility, who ' make a noise 
 through wine.' Zechariah puts the healthful tirosh, 'new wine,' 
 which maidens at the Messiah's coming will partake, into direct 
 contrast with the yayin, or intoxicating 'wine,' which 'noisy' 
 brawlers will drink (ix. 15, 17). Haggai mentions it among the 
 simple natural products of the land of Israel in the latter day 
 (i. 1 1). Jeremiah as the compiler of the Kings, and Ezra of the 
 Chronicles, mentions tirosh as an article to which there is a return 
 after reformation under Hezekiah and Josiah (2 Kings xviii. 32 ; 
 2 Chron. xxxi. 5 ; xxxii. 28) ; and Nehemiah cites it in almost 
 every allusion to the products of the field, as if the return from 
 their captivity brought a return among the Israelites to the use 
 of simple, unfermented wine " (Nehemiah v. n ; x. 37, 39 ; xiii. 
 
 5. I2 )- 
 
 "It is worthy of note," says the Rev. W. M. Thayer, "that the 
 
 Bible supports the view that alcohol is poison. The Hebrew 
 word for 'poison' is khamah. This word is found in the two 
 following passages with others : ' Adder's poison is under their 
 lips.' (Ps. cxl. 3). 'Their wine is the poison of dragons.' 
 (Deut. xxxii. 33.) If the idea of ' poison' is found in the first 
 passage, so it is in the second. Hence some commentators 
 translate the passage in Habakkuk ii. 15, thus : ' Woe unto him 
 3 
 
5Q T\VO KINDS OF GRAPES, MUST, AND WINE. 
 
 that giveth his neighbor drink, that putteth thy khamah (poison) 
 to him!' Instead of 'bottle,' St. Jerome's version has it 
 'poison,' 'gal!.' Montanus has it, 'thy poison' Dr. John Gill 
 says, the word is sometimes translated, 'thy gall,' 'thy poison.' 
 Parkhurst defines khamah, 'inflammatory poison.' Archbishop 
 Newcome has 'gall,' 'poison.' The Bible declares that wine 
 'biteth like a serpent and stingeth like an adder;' in which text 
 there is no sense, unless we have in view the fatal poison which 
 these reptiles eject with their bite. Dr. John Mair, of Edinburgh, 
 staff-surgeon to her Britannic Majesty's army, remarks upon this 
 passage : ' Is there not something to be gathered from this sin- 
 gular fact ? Does it not tend to show that alcohol is no ordinary 
 poison ; but that it possesses qualities assimilating it to the 
 poison of serpents, which render it peculiarly the enemy of man, 
 to be shunned by him as venomous reptiles are, almost instinct- 
 ively?' " Communion Wine and Bible Temperance. 
 
 NEW WINE IN OLD BOTTLES. 
 
 We present the following extracts from the little book entitled 
 "Holy Scripture and Temperance," by Canon Hopkins : 
 
 " It seems to have become an almost universal habit to take 
 for granted that whenever wine is mentioned in Holy Writ, an 
 intoxicating drink is intended. Of course, it is well known that 
 intoxicating wine is very often spoken of in Holy Scripture, 
 although invariably some cautionary or condemnatory language 
 is appended, whenever its power to produce drunkenness is 
 recognized. This fact creates a presumption that Holy Scripture 
 does not sanction or justify the habitual use of intoxicating wine. 
 But this presumption would be very weak, if it were not sup- 
 ported by any other facts. Is it, then, supported in any other 
 way? Most readers will be ready to dismiss the question at 
 once. Wine is wine, they will urge, and it is absurd to pretend 
 that it is or can be anything else. There is, however, only one pas- 
 sage in Holy Scripture which gives any insight into the chemical 
 properties of the wine which was then in common use, and this 
 is in the New Testament. Our Lord, speaking of the wine which 
 
NEW WINE IN OLD BOTTLES. 51 
 
 was in use at the period when He lived and taught, says on one 
 occasion : 
 
 " ' No man putteth new wine into old bottles ; else the new 
 wine will burst the bottles, and be spilled, and the bottles shall 
 perish. But new wine must be put into new bottles ; and both 
 are preserved. No man also having drunk old wine, straightway 
 desireth new; for he saith, The old is better.' (St. Luke v. 37- 
 39 ; compare St. Matt. ix. 17, and St. Mark ii. 22.) 
 
 "Three properties of wine are here spoken of; and spoken of 
 as being perfectly familiar to the experience of all persons who 
 have anything to do with wine : 
 
 "i. New wine put into new bottles will keep without danger 
 either to the wine or to the bottles. 
 
 "2. New wine put into old bottles will not keep, but will in 
 some way burst and destroy the bottles, and will run out and be 
 spilled. 
 
 " 3. The wine is mellowed by being kept, and acquires by age 
 a more attractive flavor. 
 
 "Where, then, can we find a liquid which fulfills these three 
 conditions ? 
 
 " Everybody knows very well that modern still wine, whether 
 new or old, may be put with perfect security into any kind of 
 bottle whatever, and has no tendency to burst the bottle. 
 
 " Sparkling wines could not be safely put into leather bottles at 
 all, either new or old. Even with thick glass bottles, there is a 
 great destruction of bottles and loss of wine in the factories where 
 these wines are made and prepared for the market. 
 
 "It seems, then, that the wine referred to by our Lord must 
 have possessed chemical properties very different from those of 
 modern wines. Wines in which the fermentation has ceased, 
 still wines, have no properties remaining in them which would 
 render it unsafe to put them into any bottles, new or old, which 
 are sound and fitted to receive them. Such wines have no ten- 
 dency to burst bottles. The other kind of wines, sparkling or 
 effervescing wines, are not fit to be put into leather bottles at alL 
 
52 TWO KINDS OF GRAPES, MUST, AND WINE. 
 
 The carbonic acid gas with which they are charged would distend 
 and crack the leathe r or burst open the seams. 
 
 " What, then, was this wine which would be safely preserved 
 in new bottles, but would ferment and cause old bottles to burst ? 
 The only answer is, that it was wine, the juice of the grape, 
 which was as yet unfermented, and contained no alcohol what- 
 ever ! 
 
 " It is well known that extensive wine-growers keep tons of 
 unfermented grape juice, and some of it for as long as ten years. 
 It is well known that the ancients kept unfermented grape juice, 
 preserved in its sweet state for a full year, and called it semper 
 mustum. It is a fact that at this very day, both in France and in 
 the East, unfermented wine is made and drunk, and sometimes 
 kept for months or years. It is also a fact that to those who 
 drink it the flavor appears to become more mellowed and grate- 
 ful by the influence of time ; so that no one who drinks this old 
 wine straightway desires new, for he says, THE OLD is BETTER. 
 
 " In this wine, in this must is found a liquid which perfectly 
 fulfills the three conditions which are demanded by the terms of 
 our Lord's parable. 
 
 " i. If this wine, properly prepared, be put into new bottles, 
 it will keep for any length of time without fermenting. 
 
 " 2. If, however, this prepared must be put into a leather skin 
 which has before contained wine, fermentation will necessarily 
 ensue. Minute portions of albuminoid matter would be left 
 adhering to the skin, and receive yeast germs from the air, and 
 keep them in readiness to set up fermentation in the new unfer- 
 mented contents of the skin. For as soon as the unfermented 
 grape juice was introduced, the yeast germs would begin to grow 
 in the sugar and to develop carbonic dioxide. If the must con- 
 tained one-fifth sugar, it would develop forty-seven times its 
 volume of the gas, and produce a pressure of 34.3 atmospheres, 
 /. e., 1,300 Ibs. to the square inch, about ten times the pressure 
 which an ordinary high-pressure steam-engine has to withstand. 
 No leathern bottle, new or old, could endure this enormous ten- 
 sion ! The bottle would burst and the wine would be spilled. 
 
NEW WINE IN OLD BOTTLES. 53 
 
 "3. The must, properly enclosed and kept, improves in quality 
 and flavor. It is used by modern Turks in many parts of the 
 East to this day ; and either alone or diluted with water makes a 
 palatable, grateful, and cheering beverage. The same wine has 
 been imported into England in casks. Non-alcoholic wine has 
 been largely and successfully prescribed for fever, consumption, 
 and dyspepsia, from some form of which latter malady Timothy 
 may have been suffering when St. Paul recommended him to 
 ' drink no longer water,' but to 'use a little wine.' 
 
 " Let the reader observe that it is not here asserted that 
 this must was the wine to which our Lord referred. It 
 would be halting logic to argue that because the liquid may 
 have been must, therefore it was must. Here, however, is 
 a wine which entirely fulfills the three conditions necessary 
 to make our Lord's parable really pertinent and applicable to 
 the lesson he was teaching at the time. Unless some other 
 liquid also called wine can be identified as possessing the 
 three properties mentioned above, a candid inquirer will feel 
 that a case (bordering closely upon actual demonstration) has 
 been made out ; and that he is almost driven to conclude that 
 the wine, which was present to the mind of Jesus when He thus 
 spoke, and which was familiar to the experience of all to whom 
 He was then speaking, was unfermented and non-intoxicating 
 wine. 
 
 " It must always be insisted upon, and it ought always to be 
 remembered, that 'wine' in Holy Scripture is a general and an 
 inclusive term. It is manifest that some wine mentioned in Holy 
 Scripture was intoxicating ; but it is certain the word wine is also 
 used for the fresh unfermented juice of the grape, and for the 
 must or sweet wine or new wine which was not intoxicating. 
 The fruit of the vine and the juice of the grape are symbols of 
 heavenly blessings ; the fiery cup which results from fermentation 
 is the type of the fierce wrath of God ! 
 
 "When we compare the two assertions, 'Wine is a mocker,' 
 and 'Wine maketh glad the heart of man,' it is scarcely possible 
 
54 - TWO KINDS OF GRAPES, MUST, AND WINE. 
 
 to believe that the word ' wine ' means the same identical thing 
 in both sentences. Yet it seems to be generally assumed that it 
 does. Why should such an assumption be made without any 
 attempt at proof? Is it usual for any accurate writer to employ a 
 word in this way, unless he is aware, and his readers are aware, 
 that the word is in fact used to describe two different things ? 
 Much less is it to be thought that holy men of God, who spake 
 as they were moved by the Holy Ghost, could speak otherwise 
 than accurately. Now, the juice of the grape in its natural state 
 is wholesome and nutritive. It is a cordial and a tonic. But 
 after fermentation it loses most, if not all, its nutritious qualities, 
 and is indeed a 'mocker.' It is pleasant to the taste, refreshing 
 at first to the spirits, but very soon ' it bites like a serpent and 
 stings like an adder.' The real question is very simple. It is a 
 question of fact. Is the word 'wine' used in Holy Scripture as 
 the name of both these liquids ? That it is so used no impartial 
 inquirer can justly deny." Holy Scripture and Temperance. 
 
 We are told by Swedenborg that a bottle signifies the mind of 
 man, because that is the recipient of truth or falsity as a bottle 
 contains wine (A. E. 376) ; also bottles signify the knowledges 
 which contain truths (A. E. 316) ; new bottles signify the pre- 
 cepts and commands of the Lord to the Christian Church ; old 
 bottles signify the statutes and judgments of the Jewish Church. 
 (A. E. 376.) Ferment signifies the false of evil. (D. P. 284.) 
 
 From the above we can readily see why, if we attempt to intro- 
 duce the truths of this new age into minds, however empty they 
 may be, which simply contain the old knowledge of a past age, 
 all the truths of which have been destroyed by the false of evil 
 until evils are justified and approved, the attempt is a failure ; for if 
 we ever succeed in getting some ideas into the knowledges already 
 existing in the mind, evil or perverted appetites and passions assail 
 until the knowledges are torn asunder and the truths cast out. 
 
 Before new truths can be received, and be retained, there 
 must be new bottles, derived from the letter of the Word and 
 confirmed thereby, otherwise the bottles will be rent and the truth 
 
NEW WINE IN OLD BOTTLES. 55 
 
 cast forth. Men must have some desire to know the truth and 
 obey it, before they can see the truth or receive it upon so plain a 
 question as the duty of total abstinence from intoxicating drinks. 
 
 So on this wine question : true doctrine must be drawn from 
 the literal sense of the Word and confirmed by it ; for, we are 
 taught, that : 
 
 " Doctrine is not only to be drawn from the literal sense of 
 the Word, but it is also to be confirmed by that sense" (S. S. 54) ; 
 also, that "The doctrine of genuine truth may he fully drawn 
 from that sense." Ibid (55). Moreover, "True doctrine can- 
 not be collected from the spiritual sense of the Word" on the 
 wine question any more than it can be upon any other doctrine 
 of the Church ; for " Doctrine is not attainable by means of that 
 sense, but only capable of receiving illustration and confirmation 
 from it. ' ' Ibid (56). 
 
 Since the Last Judgment, the Lord has poured out bounti- 
 fully good and true principles upon the human race. This 
 influx from God has not been limited to any nation, class, or 
 religion, but has come down out of the new heavens to the 
 universal man, according to efflux. It has quickened his facul- 
 ties in the arts, sciences, mechanics, and agriculture. It has 
 stirred up the spirit of research in all directions. Men of all 
 religions, moved by this divine spirit, have been led to examine 
 the W~ord of God on the wine question. They have brought to 
 their aid the divinely appointed handmaid, the natural sciences; 
 which sciences, as far as they are true, form a plane of life for 
 the influx of Divine Truth out of heaven. 
 
 By means of science we understand the chemistry of wine not 
 fermented, and the chemistry of wine fermented ; we also know 
 something of the effects of both upon the human body, in health 
 and in sickness. We know that alcohol belongs to therapeutics 
 and the arts, and not to dietetics. And when it is introduced 
 into a healthy human body under the name of wine, whisky, or 
 brandy, it flows into its passions and lusts, and excites evil dispo- 
 sitions which lead to all forms of vice. 
 
56 TWO KINDS OF STRONG DRINK. 
 
 STRONG DRINK. 
 
 When strong drink is named in the Word, the natural inference 
 is by the men of this perverted age, that reference is made to 
 alcoholic drinks or distilled liquors, for such drinks to-day are 
 alone regarded as strong drinks ; but when we remember that 
 the art of distilling was not discovered until about the sixth 
 century of the Christian era, except perhaps in a rude form in 
 China and Ceylon, we know, with reasonable certainty, that such 
 drinks were not meant. The ancients unquestionably had, as we 
 have to-day, other fermented drinks which would cause intoxica- 
 tion besides wine. Says the Rev. Wm. Ritchie, of Scotland : 
 " Shechar means luscious drink, or sweet syrup, especially of sugar 
 or honey, of dates or of the palm-tree. The Hebrew word is usu- 
 ally rendered by the translators of our English Bible ' strong drink? 
 This is not a happy rendering of the original term. The epithet 
 'strong,' for which there is nothing equivalent in the Hebrew, 
 conveys the idea that the drink is highly intoxicating. But 
 Shechar, of itself conveys no such idea. We examine the pas- 
 sages where it is used, and we find it in numerous instances 
 spoken of along with Yain ; and, as we know this latter word is 
 a general term to denote the juice of the grape, we conclude 
 that Shechar is a general name for liquor made from dates, grain, 
 or other fruits, the produce of the vine excepted. We have no 
 word in our language equivalent to the Hebrew term Shechar ; 
 and it had been better, if, like some others of this class, it had 
 been left untranslated in our version of the Scriptures. In this 
 case, it would not have suggested to the mind a strong intoxicat- 
 ing drink. 'This is true,' says Moses Stuart, ' of neither Yain 
 nor Shechar. Both words are generic. The first means vinous 
 liquor of any kind and every kind. The second means a cor- 
 responding liquor from dates and other fruits, or from several 
 kinds of grain. Both liquors have in them the saccharine 
 principle, and, therefore, they may become alcoholic, but both 
 may be kept and used in an unfermented state.' " Scripture Tes- 
 timony against IVine. 
 
TWO KINDS OF STRONG DRINK. 57 
 
 If the words in the original Sacred Scriptures, which have been 
 translated by the term strong drink, in contrast with wine, ever 
 denote what we understand by the word strong, it is evident that 
 reference must have been had to some quality aside from that 
 which resulted from fermentation ; for it is reasonably certain that 
 they had no drink stronger to cause intoxication than fermented 
 wine. It is supposed by some writers th.it such drinks were, 
 prepared by mixing various medicinal or stimulating substances 
 with fermented drinks, which, to say the least, is a somewhat 
 unreasonable supposition. While opium is. strong to stupify, 
 ipecac to vomit, jalap to purge, mustard to irritate the skin and 
 mucous membranes, nux vomica to cause convulsions, and 
 alcohol to cause unnatural excitement and drunkenness, none of 
 these substances are strong in a genuine sense ; for while they are 
 strong to cause suffering and disease, they are not strong to 
 supply the ordinary wants of the body, by giving nourishment 
 and thus strength. The very fact that strong drink in the Word 
 sometimes has a good signification, and is classed with oxen, 
 sheep and wine, as in Deut. xiv. 26, is evidence that in an 
 unpolluted and unperverted state it could neither have been 
 fermented, nor have been a drugged drink ; therefore Swedenborg 
 says : " That strong drink signifies the truth of the natural man 
 derived from the spiritual." (Swe.denborg's Index to the A. E.) 
 It will be seen that this signification is precisely what we should 
 expect, if instead of an unnaturally stimulating, irritating, and 
 exciting fluid, it was really what its name signifies, a nourishing, 
 strengthening fluid, giving healthy substance to the body. 
 
 Now, we have a plenty of drinks in use to-day, to some of 
 which Rev. Wm. Ritchie alludes above, which are really strong in 
 a good and true sense ; strong to nourish, and give strength 
 without causing unnatural excitement, which consequently have 
 unquestionably a good correspondence. Of such drinks we 
 have milk ; gruels made with milk or water from the flour or meal 
 of our different grains, or by boiling rice or barley ; and the 
 ancients, by adding their sweet boiled grape juice or good wine, 
 had a palatable and delightful drink, entirely harmless, and every 
 
58 TWO KINDS OF STRONG DRINK. 
 
 way useful. The Scotsman of to-day, while resting from his 
 work, readily prepares a really strong beverage by adding oatmeal 
 to the water which he drinks. The early settlers of New 
 England had such a drink in their bean porridge, which they 
 carried into the fields for their dinners. 
 
 But we all know that these healthy, life-giving drinks, like 
 unfermented wine, may become polluted by fermentation ; or 
 may be mingled with fermented wine, and thus become injurious, 
 poisonous, and destructive when used as drink ; consequently 
 Swedenborg tells us "That to mingle strong drink signifies to 
 confirm fakes." (Swedenborg's Index to A. E. 379.) 
 
 To fill a vacant space on this page, the following extract from 
 a brief reply of the Rev. Theodore L. Cuyler to Dr. Crosby's 
 open letter, is inserted : 
 
 " As to this whole contested question of the relation of God's Word to 
 the use of alcoholic beverages, we believe the following positions impreg- 
 nable : 
 
 " i. The Bible in various passages points out the evils of intoxicating 
 drinks. It never pronounces a blessing on intoxicants, but often warns us 
 against tampering with them. 
 
 " 2. The Bible in several passages commends abstinence from alcoholic 
 beverages. But there is not a single line in God's Word which condemns 
 total abstinence. 
 
 " 3. The Bible is to be studied as a whole; and the whole spirit of this 
 blessed Word from heaven is the spirit of self-control, sobriety, purity, 
 avoidance of temptation, and of self-denial for the sake of our fellow-men. 
 
 " On these views of God's Word the total abstinence army are an unit; 
 against these views the " gates of hell " can never prevail. But even if the 
 Bible did not contain a single syllable about wine or strong drink, we have 
 an inexhaustible armory of arguments for entire abstinence in science, medi- 
 cal testimony, common sense, and the first principles of philanthropy. 
 
 " Chancellor Crosby's wild assault on our reform is already working a 
 vast benefit. The volume of replies issued from our publication house ought 
 to be circulated by the thousands." 
 
CHAPTER V. 
 
 WINES OF THE ANCIENTS. 
 
 WE have seen that, from a careful examination of the Sacred 
 Scriptures, we have an abundance of evidence that two kinds of 
 wine, one good and the other bad, are mentioned therein. Says 
 the Rev. Dr. Herrick Johnson, of Philadelphia : 
 
 " Now, what if there is another kind of wine spoken of in the 
 Word of God that cannot possibly be intoxicating, where ferment- 
 ation and the consequent presence of alcohol are out of the 
 question what then ? Why, is it not reasonable and consistent, 
 the demand alike of common sense and common conscience, 
 to regard this as the wine commended in Scripture as a blessing 
 making glad the heart of man. 
 
 " Gedaliah, made governor by the King of Babylon over the 
 cities of Judah, thus commanded the Jews (Jer. xl. 10) : 'Gather 
 ye wine, and summer fruits, and oil, and put them in your 
 vessels.' And the record is, 'they gathered wine and summer 
 fruits very much.' The Bible also speaks of 'presses bursting 
 with new wine,' of ' wine found in the cluster ; ' and it says of 
 this wine, and of this only, and in this very connection, ' a bless- 
 ing is in it.' Here is frequent reference to the pure, unfermented 
 juice of the grape as just trodden out of the presses, just gathered 
 from the vintage, and even as found in the cluster. And here 
 this grape juice is repeatedly, and by the Jews themselves, in 
 their own Scriptures, called wine both yayin and tirosh. 
 
 "There is no exploit of logic that can make any sane man 
 believe this to be the very same wine elsewhere called 'a mocker.' 
 The deceitful, subtle, serpent element has not yet entered it ; 
 for alcohol requires time and a process for its formation. It is 
 the simple, unfermented juice of the grape, just as cider right out 
 of the press is the simple, unfermented juice of the apple. And 
 
 (5'J) 
 
60 WINES OF THE ANCIENTS. 
 
 as such, God says, a blessing is in it. Here, then, is the scrip- 
 tural distinction between wine and wine. It is not made to suit. 
 a modern exigency. God's Word makes it. Is it only a 'hair- 
 breadth' distinction? Is there nothing more than that between 
 ' a blessing' and ' a mocker ' ? Each was called wine by the Jews* 
 because wine \yayin\ is a generic word applied to the juice of 
 the grape in all conditions, whether sour or sweet, old or new, 
 fermented or unfermented. 
 
 " Let one thing mare be now proved, and the whole case is 
 too clear for question. Were the ancients in the habit of 
 preserving and using as such, free from fermentation, this juice 
 of the grape which they called wine ? Beyond all doubt they 
 were. Thi3 evidence is to be found in almost any classical 
 authority. So say Plato, Columella, Pliny, Aristotle. So indicate 
 v/ Horace, Homer, Plutarch. Some of these ancient writers give 
 in detail the very processes of boiling, filtering, and sulphuriza- 
 tion by which the wines were preserved from fermentation. 
 Anthon, in his 'Dictionary of Greek and Roman Antiquities,' 
 Archbishop Potter in his 'Grecian Antiquities,' Smith in his 
 ' Dictionary of the Bible,' and many other competent scholars 
 confirm and support this position. Moses Stuart, that prince of 
 philologists, says, ' Facts show that the ancients not only preserved 
 wine unfermented, but regarded it as of a higher flavor and 
 finer quality than fermented wine. Facts show that it was, and 
 might be, drunk at pleasure without any inebriation whatever. 
 On the other hand, facts show that any considerable quantity of 
 fermented wine did and would produce inebriation.' There is 
 no ancient custom with a better amount and character of proof 
 than this." 
 
 Rev. Dr. E. Nott, late President of Union College, in his 
 fourth lecture says : " That unintoxicating wines existed from 
 remote antiquity, and were held in high estimation by the wise 
 and good, there can be no reasonable doubt. The evidence is 
 unequivocal and plenary." * * * " We know that then, as now, 
 inebriety existed ; and then, as now, the taste for inebriating wines 
 may have been the prevalent taste, and intoxicating wines the 
 
WINES OF THE ANCIENTS. 6 1 
 
 popular wines. Still unintoxicating wines existed, and there were 
 men who preferred such wines, and who have left on record the 
 avowal of that preference." ^VW/(Lon. ed. p. 85). 
 
 Professor Moses Stuart, says : " Wine and strong drink are a 
 good, a blessing, a token of divine favor, and to be ranked 
 with corn and oil. The same substances are also an evil. Their 
 use is prohibited ; and woe is denounced to all who seek for 
 them. Is there a contradiction here a paradox incapable of 
 any satisfactory solution ? Not at all. We have seen that these 
 substances were employed by the Hebrews in two different 
 states ; the one was a fermented state, the other an unfermented 
 one. * * * Is there any serious difficulty now in acquitting 
 the Scriptures of contradiction in respect to this subject? I do 
 not find any. * * * I can only say, that to me it seems 
 plain so plain that no wayfaring man need to mistake it. 
 
 " My final conclusion is this, viz. : that, whenever the Scrip- 
 tures speak of wine as a comfort, a blessing, or a libation to 
 God, and rank it with such articles as corn and oil, they mean 
 they can mean only such wine as contained no alcohol that 
 could have a mischievous tendency ; that wherein they denounce 
 it, prohibit it, and connect it with drunkenness and revelling ; 
 they can mean only alcoholic or intoxicating wine. 
 
 " If I take the position that God's Word and works entirely 
 harmonize, I must take the position that the case before us is as 
 I have represented it to be." 
 
 Rev. Dr. William Patton, in his excellent work on "Bible 
 Wines and Wines of the Ancients," says : 
 
 "We cannot imagine that Pliny, Columella, Varro, Cato, and 
 others were either cooks or writers of cook-books, but were 
 intelligent gentlemen moving in the best circles of society. So 
 when they, with minute care give the recipes for making sweet 
 wine, which will remain so during the year, and the processes 
 were such as to prevent fermentation, we are persuaded that 
 these were esteemed in their day. That they were so natural 
 and so simple as to like these sweet, harmless beverages is rather 
 in their favor, and not to be set down against them. That there 
 
62 WINES OF THE ANCIENTS. 
 
 were men in their day, as there are many in ours, who loved and 
 used intoxicating drinks, is a fact which marked their degradation. 
 
 "Sweet is grateful to the new-born infant. It is loved by the 
 youth, by the middle-aged, and by the aged. This taste never 
 dies. In strict keeping with this, we find that the articles, in their 
 great variety, which constitute the healthful diet of man, are 
 palatable by reason of their sweetness. Even of the flesh of fish 
 and birds and animals we say, ' How sweet ! ' 
 
 "Whilst this taste is universal, it is intensified in hot climates. 
 It is a well-authenticated fact that the love of sweet drinks is a 
 passion among Orientals. For alcohol, in all its combinations, 
 the taste is unnatural and wholly acquired. To the natural 
 instinct it is universally repugnant." 
 
 After speaking of the pure blood of the grape, the Rev. Dr. 
 Samson says : 
 
 "The second product of the grape, and 'next in purity, is 
 doubtless the debsh. When, by English and other translators of 
 the Reformation period, this word was rendered, according to 
 the best lights of their day, 'honey,' the East was shut up to 
 Christian scholars. It was a striking ordering of Providence that 
 just before the expedition of Napoleon into Egypt, about A. D. 
 1800, which led on to the opening of the Bible lands to Christain 
 exploration, a leader among German rationalists, replied to by 
 Hengstenberg, maintained that the writer of the Book of Genesis 
 could have known nothing about Egypt, or he would not have 
 Suggested that Jacob sent down a present of ' honey ' to Pharaoh 
 (Gen. xliii. n). The modern traveller finds everywhere in the 
 ancient land of Jacob's inheritance that the juice of the sweet 
 grape is boiled down to a syrup, still called by the old name dibs, 
 whose spicy and nectar-like sweetness makes it one of the most 
 delicious of condiments ; while, at the very location whence 
 Jacob sent it to Pharaoh, at Hebron, it is prepared in great 
 quantities and sent to Egypt as an article of trade. 
 
 " It is this syrup with which it is repeatedly declared by Moses 
 the land of promise 'flowed' (Ex. iii. 8), etc. ; and though the 
 honey of bees, gathered mainly from the grapes, is, when flowing 
 

 WINES OF THE ANCIENTS. 63 
 
 from the comb, called by the same name, because it is substan- 
 tially the same article (as Jud. xiv. 8, i Sam. xiv. 25, 29), yet the 
 debsh of Moses is almost always the product of the grape pre- 
 pared by boiling. In only three cases, out of nearly fifty, does 
 the word refer to the product prepared by bees rather than by 
 man." 
 
 "There is abundance of evidence," says the Rev. Dr. Patton, 
 " that the ancients mixed their wines with water ; not because 
 they were so strong, with alcohol, as to require dilution, but 
 because, being rich syrups, they needed water to prepare them 
 for drinking. The quantity of water was regulated by the rich- 
 ness of the wine and the time of year." 
 
 " Those ancient authors who treat upon domestic manners 
 abound with the allusions to this usage. Hot water, tepid 
 water, or cold water was used for the dilution of wine according 
 to the season. ( Hesiod prescribed, during the summer months, 
 three parts of water to one of wine.' ' Nicochares considers two 
 parts of wine to five of water as the proper proportion.' 
 'According to Homer, Pramnian and Meronian wines required 
 twenty parts of water to one of wine. Hippocrates considered 
 twenty parts of water to one of the Thracian wine to be the 
 proper beverage.' ' Theophrastus says the wine at Thasos is 
 wonderfully delicious.' Athanceus states that the Tseniotic has 
 such a degree of richness or fatness that when mixed with water 
 it seemed gradually to be diluted, much in the same way as Attic 
 honey well mixed." Bible Commentary i'p. 17). 
 
 How many of the advocates of fermented wine, of our day, 
 would be satisfied with one part of their wine to twenty parts of 
 water, or even one of wine to five of water ? But we can readily 
 understand how a man, of unperverted taste, would be abundantly 
 satisfied with one part of the thick boiled wines of the ancients 
 to twenty of water. 
 
 " The annexed engraving of the Thermopolium is copied from 
 the scarce work of Andreas Baccius (De Nat. Vino rum Hist., 
 Rome, 1597, lib. iv., p. 178;. The plan was obtained by him- 
 self, assisted by two antiquaries, from the ruins of the Diocletian 
 
6 4 
 
 WINES OF THE ANCIENTS. 
 
 Baths (Rome). Nothing can more clearly exhibit the contrast 
 between the ancient wines and those of modern Europe than 
 the widely different modes of treating them. The hot water 
 was often necessary, says Sir Edward Barry, to dissolve their 
 more inspissated and old wines." Kitto (ii. p. 956). 
 
 The prohibition of intoxicating wines to women was enforced 
 by the severest penalties. " Plato, Aristotle, Plutarch, and others 
 have noticed the hereditary transmission of intemperate propen- 
 sities ; and the legislation that imposed abstinence upon women 
 had unquestionably in view the greater vigor of the offspring 
 the ' mens sana in corpore sano 1 (a healthy mind in a healthy 
 body)." Bible Commentary (p. 72). 
 
 Surely if fermented wine were a good and useful article, neces- 
 sary for health and happiness, women who are bearing, nursing, 
 and rearing children would seem to need it if any one needs it ; 
 but the ancients did not think that they needed fermented wine. 
 
WINES OF THE ANCIENTS. 65 
 
 ANCIENT METHODS OF PRESERVING WINE SO AS TO PREVENT 
 FERMENTATION. 
 
 . " The laws of fermentation are laws of nature, and work always 
 under the same circumstances. 
 
 " i . There must be saccharine matter and gluten. 
 
 " 2. The temperature must not be below 50 nor above 75 
 Fahrenheit. Under 50 it does not ferment, over 75 it turns 
 to vinegar by a first and direct fermentation. 
 
 " 3. It must not be too thick, like syrup. It must be of the 
 proper consistency. 
 
 " Experience demonstrates that grape juice never undergoes 
 vinous fermentation in the grape. Science says that this is 
 prevented by the absence of two conditions : 
 
 " i . The gluten is deposited in separate sacs, or cells, and so 
 kept from the saccharine matter. 
 
 ^ i. The saccharine matter is kept from the oxygen of the 
 atmosphere, which is needed to change the saccharine matter 
 before it can set up the process of vinous fermentation. Grapes 
 rot on the vine, but do not turn to alcohol. Nature never pro- 
 duces alcohol. v 
 
 " It is also matter of experience that a warm climate produces 
 sweet fruits ; a cold season gives us sour fruits. The change is 
 manifest. 
 
 " Palestine is a hot climate. During the season for gathering 
 the grapes the temperature is seldom as low as 100. Nature 
 provides for souring and decaying the grapes, but does not 
 provide for vinous fermentation, which is impossible at a temper- 
 ature above 75. 
 
 "Were the Jews and ancients acquainted with any process for 
 preserving the juice of the grape, the unfermented wine ? They 
 used various processes to secure this result : 
 
 " i. They excluded the air from the sweet wine. 
 
 " 2. They boiled down the juice to the consistency of syrup. 
 
 " 3. They filtered it and so broke its power by removing its 
 gluten. 
 
66 WINES OF THE ANCIENTS. 
 
 " 4. They kept it cool and excluded from the air till the gluten 
 subsided, then drew off the wine, which was safe from fermenta- 
 tion. 
 
 " 5. They also used sulphur to neutralise the yeast or gluten." 
 
 " Proof is overwhelming that they did use these modes of 
 preserving the unfermented wines." Wines of the Bible, by Rev. 
 Dr. C. H. Fowler. 
 
 " Some persons tell us," says the Rev. William Ritchie, of 
 Scotland, " this fermentation is a vital principle, and that there- 
 fore the thing produced is a good creature of God. 'They 
 forget entirely,' says Liebig, 'that the fermentation of grape 
 juice begins with a chemical action' which is opposed to a vital 
 one. ' It is contrary to all sober rules of research to regard the 
 vital process of an animal or a plant as the cause of fermentation.' 
 'The opinion that they take any share in the morbid process 
 must be rejected as an hypothesis destitute of all support.' 'In 
 all fungi, analysis has detected the presence of sugar, whi^h, 
 during their vital process, is NOT resolved into alcohol and car- 
 bonic acid, but, after their death, from the moment that a change 
 in their color and consistency is perceived, the vinous fermenta- 
 tion sets in, it is the very reverse of the vital process to which 
 this must be ascribed.' 'Life is opposed to putrefaction' " 
 
 Count Chaptal, the eminent French chemist, says : " Nature 
 never forms spirituous liquors ; she rots the grape upon the 
 branch, but it is art which converts the juice into (alcoholic) 
 wine." It is an invention of man. 
 
 Dr. Henry Monroe, in his Lecture on Alcohol, says : " Alcohol 
 is nowhere to be found in any product of nature ; was never 
 created by God ; but is essentially an artificial thing prepared by 
 man through the destructive process of fermentation." 
 
 Although we called attention to several of these methods, and 
 gave the testimony of ancient writers upon this subject, and 
 showed conclusively from their writings that some of their most 
 celebrated wines, especially their old wines, were unfermented, 
 and consequently unintoxicating ; still not a single New Church 
 writer, in replying to us, so far as we are aware, has even noticed 
 
WINES OF THE ANCIENTS. 67 
 
 this testimony ; but all have assumed, without any hesitation, that 
 there was no other wine used at the various periods when the 
 Sacred Scriptures were written but fermented wine. 
 . We gave the testimony of Horace, born 65 B. c., that there 
 was no wine sweeter to drink than the Lesbian, and that it 
 was perfectly harmless and would not produce intoxication. Of 
 Aristotle, born 384 years B. c., that the wine of Arcadia was so 
 thick that it was necessary to scrape it from the skin bottles in 
 which it was contained, and to dissolve the scrapings in water 
 before drinking it ; which, of course, is conclusive evidence that 
 it was not fermented, as fermentation destroys the glutinous 
 matter of wine, and thus makes the wine thin. We gave also the 
 testimony of Virgil, born 70 B. c., of Columella, cotemporaneous 
 with the Apostles, of Plutarch and Pliny, that in their day, it was 
 customary to preserve wine by boiling it ; and also the testimony 
 of many other ancient authors that unfermented wines were pre- 
 served and used, and were highly esteemed, and regarded and 
 spoken of as the best wines. It is difficult to see how any man, 
 who desires to know the truth upon this subject, can disregard 
 all this testimony ; but, as our New Church writers have done so, 
 it seems necessary to produce further testimony, which we shall 
 do without repeating to any considerable extent, the quotations 
 from ancient and more recent writers contained in our tract. 
 
 PRESERVING WINE AND PREVENTING FERMENTATION BY BOILING. 
 
 Among the ancients, Pliny, Colunaella, Varo and Cato were 
 men of distinction, and they gave minute attention to the preser- 
 vation of unfermented wines. 
 
 Boiling the recently expressed juice of grapes was undoubtedly 
 one of the earliest and most frequent methods of preserving wine 
 from fermentation. 
 
 "Archbishop Potter, born A.D. 1674, in his 'Grecian Antiqui- 
 ties' (Edinburgh edition, 1813, vol. ii. p. 360), says: 'The 
 Lacedaemonians used to boil their wines upon the fire till the 
 fifth part was consumed ; then after four years were expired 
 began to drink them.' He refers to Democritus, a celebrate^ 
 
68' WINES OF THE ANCIENTS. 
 
 philosopher, who travelled over the greater part of Europe, Asia, 
 and Africa, and who died 361 B. c. ; also, to Palladius, a Greek 
 physician, as making a similar statement. These ancient autho- 
 rities called the boiled juice of the grape wine, and the learned 
 archbishop brings forward their testimony without the slightest 
 intimation that the boiled juice was not wine in the judgment of 
 the ancients." Bible Wines. 
 
 Adams' "Roman Antiquities," first published in Edinburgh, 
 1791, on the authority of Pliny and Virgil, says : "In order to 
 make wine keep, they used to boil \decoquerre\ the must down 
 to one-half, when it was called defrutum, to one-third, sapa. " 
 
 "Virgil, the sweet poet of nature," says the Rev. Dr. G. W. 
 Samson, "writing under Augustus, pictures (Georg. i. 295) the 
 delight of the winter evenings in his own rural home ; when the 
 laborer sat by the fire sharpening his tools ; and his wife, beguiling 
 their common toil with her song, was boiling the ' flowing sweet 
 must' \dulcis musti humor eni\ this picture revealing how the 
 product of the grape was used by the simple children of nature 
 at that day. 
 
 " As artificial heating drives off water, whose presence is essen- 
 tial to fermentation, the boiling of grape juice to a syrup, the 
 debhs of the Hebrews and the dibs of the Arabs, prevents the 
 formation of alcohol." 
 
 "Pliny says, 'some Roman wines were as thick as honey,' 
 also that the ' Albanian wine was very sweet or luscious, and that 
 it took the third rank among all the wines.' He also tells of a 
 Spanish wine in his day, called ' inerticulum' that is, would not 
 intoxicate from 'iners,' inert, without force or spirit, more 
 properly termed 'justicus sobriani,' sober wine, which would 
 not inebriate." Anti-Bac. (p. 221). 
 
 "Columella, who lived in the days of the Apostles, says the 
 Greeks called this unintoxicating wine ' Amethyston,' from 
 Alpha, negative, and methusis, intoxicate that is, a wine which 
 would not intoxicate. He adds that it was a good wine, harmless, 
 and called 'iners,' because it would not affect the nerves, but at 
 the same time it was not deficient in flavor." A. B. (p. 221). 
 
WINES OF THE ANCIENTS. 69 
 
 Boiling is beyond question one of the best, if not the very best 
 method of preserving wine, as the entire substance of the wine is 
 preserved, with the exception of the water, which can be readily 
 restored when it is required for use. In most of the other 
 methods, where foreign substances are not used to prevent 
 fermentation, the gluten, which is an important part of the fruit of 
 the vine, is removed ; consequently we find that in all ages, even 
 down to the present day, boiling has been a very frequent resort 
 in wine-growing countries. 
 
 Names may change, but substances do not change with the 
 change of their names. Certain missionaries, a few years ago, 
 declared that there were no unfermented wines used in Palestine 
 at that day, and that by careful inquiry they could not hear of 
 any such wines ; but it is evident, from the testimony which 
 we shall produce from other missionaries and travellers, that if 
 they had inquired for boiled grape juice or dibs, and had been 
 familiar with the writings of the ancients who describe the method 
 of boiling, and who called such boiled grape juice wine, and 
 spoke of it as the best wine, they would have made no such 
 statements as they did ; for they were undoubtedly honest, but 
 lacking in a knowledge of the necessary facts, which would have 
 enabled them to speak understandingly. The time was in those 
 lands when fermented wine was not called wine at all, but it 
 existed under other names, and unfermented wine was the wine ; 
 and the fact that at the time the above missionaries wrote, fer- 
 mented wine had come to be the only wine passing by the name 
 of wine, does not destroy the fact that, notwithstanding their 
 testimony, there is a wine to-day prepared precisely as the 
 ancients in the days of the Apostles prepared their wine, which 
 they called wine. Rev. H. Holmes, American missionary at Con- 
 stantinople, in regard to the supposition that among the ancients 
 the chief product of the vine was fermented wine, says :"Now, as 
 a resident in the East, we believe sufficient facts can be adduced 
 to render it extremely probable that this supposition is erroneous, 
 and that the fabrication of an intoxicating liquor was never the 
 chief object for which the grape was cultivated among the Jews." 
 
7 WINES OF THE ANCIENTS. 
 
 W. G. Brown, who travelled extensively in Africa, Egypt, and 
 Syria, from A. D. 1792 to 1798, states that "the wines of Syria 
 are most of them prepared by boiling immediately after they are 
 expressed from the grape, till they are considerably reduced in 
 quantity, when they were put into jars or large bottles and pre- 
 served for use." He adds, "There is reason to believe that this 
 mode of boiling was a general practice among the ancients." 
 
 Volney, 1788, in his "Travels in Syria," vol. ii. chap. 29, says: 
 "The wines are of three sorts, the red, the white, and the yellow. 
 The white, which are the most rare, are so bitter as to be dis- 
 agreeable ; the two others, on the contrary, are too sweet and 
 sugary. This arises from their being boiled, which makes them 
 resemble the baked wines of Provence. The general custom of 
 the country is to reduce the must to two-thirds of its quantity." 
 "The most esteemed is produced from the hillside of Zouk 
 it is too sugary." "Such are the wines of Lebanon, so boasted 
 by Grecian and Roman epicures." " It is probable that the 
 inhabitants of Lebanon have made no change in their ancient 
 method of making wines." Bacchus (p. 374, note). 
 
 Dr. Bowring, in his report on the commerce of Syria, praises, 
 as of excellent quality, a wine of Lebanon consumed in some 
 of the convents of Lebanon, known by the name of vino (for 
 golden wine. (Is this the yellow wine which Volney says is too 
 sweet and sugary?) But the Doctor adds, "that the habit of 
 boiling wine is almost universal." Kitto (ii. 956). 
 
 Caspar Neuman, M. D., Professor of Chemistry, Berlin, 1759, 
 says : " It is observable that when sweet juices are boiled down 
 to a thick consistence, they not only do not ferment in that 
 state, but are not easily brought into fermentation when diluted 
 with as much water as they had lost in the evaporation, or even 
 with the very individual water that exhaled from them." Nott 
 (Lond. ed., p. 81). 
 
 Dr. Thomson says : " The Moslems make no fermented wines ; 
 they boil the juice down to preserve it, and they claim to have 
 received this custom from the remotest antiquity." 
 
WINES OF THE ANCIENTS. ?i 
 
 PRESENT CUSTOMS IN WINE-GROWING COUNTRIES OF EUROPE AND 
 
 ASIA. 
 
 The late Rev. Dr. Duffield, who travelled through Palestine, 
 ("Bible Rule of Temperance," p. 180), says: "The modern 
 Turks, whose religion forbids the use of fermented wine, make 
 use of the inspissated juice of the grape, or 'must,' and carry it 
 along with them in their journeys." 
 
 Dr. Jacobus says : " All who know of the wines then used well 
 understand the unfermented juice of the grape. The purest 
 wines of Jerusalem and Lebanon, as we tasted them, were com- 
 monly boiled and sweet, without intoxicating qualities such as we 
 here get in liquors called wines. The boiling prevents fermenta- 
 tation. Those were esteemed the best wines which were least 
 strong." 
 
 Rev. Dr. Eli Smith, a missionary in Syria, in the Bibliotheca 
 Sacra for November, 1846, describes the methods of making 
 wine in Mount Lebanon as numerous, but reduces them to three 
 classes. First : The simple juice of the grape is fermented. 
 Second : The juice of the grape is boiled down before fermenta- 
 tion. Third : The grapes are partially dried in the sun before 
 being pressed. 
 
 Dr. Duff, in the Missionary Record, 1840, describes his journey 
 through France to India, and says : " Look at the peasant at his 
 meals in the vine-bearing districts ! Instead of milk, he has a 
 basin of pure unadulterated blood of the grape. In this, its 
 native original state, it is a plain, simple, and wholesome liquid ; 
 which, at every repast, becomes to the husbandman what milk is 
 to the shepherd ; not a luxury, but a necessary ; not an intoxi- 
 cating, but a nutritive, beverage." 
 
 In 1845, Captain Treatt wrote : "When on the south coast of 
 Italy last Christmas, I inquired particularly about the wines in 
 common/use, and found that those esteemed the best were sweet 
 and unintoxicating. The boiled juice of the grape is in common 
 use in Sicily. The Calabrians keep their intoxicating and unin- 
 toxicating wines in separate apartments. The bottles were gene- 
 
72 WINES OF THE ANCIENTS. 
 
 rally marked. From inquiries, I found that unfermented wines 
 were esteemed the most. It was drank mixed with water. 
 Great pains were taken, in the vintage season, to have a good 
 stock of it laid by. The grape juice was filtered two or three 
 times, and then bottled, and some put in casks and buried in 
 the earth. Some keep it in water to prevent fermentation." 
 Dr. Lees' Works (vol. ii. p. 144). 
 
 Mr. Alsop, a minister of the Society of Friends, wrote to Dr. 
 Lees in 1861 ("Pre. Dis. of Bible Tern. Com." p. 34) : "The 
 syrup of grape juice is an article of domestic manufacture in 
 almost every house in the vine districts of the South of France. 
 It is simply the juice of the grape boiled down to the consistence 
 of treacle. * * * As to the use of ordinary wine, it is almost 
 entirely confined to the men. It is proverbial that if a young 
 woman is known to be in the habit of using it, she is unlikely to 
 receive proposals of marriage." 
 
 "The reader should bear in mind and particularly notice that 
 a ' thick syrup will not undergo vinous fermentation, and that an 
 excess of sugar is unfavorable to this process.' But it will undergo 
 the acetous, and become sour. This our wives understand. 
 For, when their sweatmeats ferment, they do not produce alcohol, 
 but become acid, sour. This is not a secondary, but the first 
 and only fermentation by the inevitable law that where there is 
 a superabundance of saccharine matter and more than 75 of 
 heat, then the vinous fermentation does not take place, but the 
 acetous will certainly and immediately commence." Bible Wines. 
 
 PRESERVATION OF WINE BY EVAPORATION. 
 
 " Evaporation, or perfect dryness, prevents every kind of fer- 
 mentation (Watts, ii. 635 ; Gmelin, vii. 100). This was easily 
 attained by the wine being put in large bottles and suspended in 
 the chimney, called fumarium. ' Liquids evaporate at tempera- 
 tures below their boiling point' ('Fownes' Chem.,' 10 ed., p. 46). 
 The Oriental traveller, Mr. Buckingham ('Travels among Arab 
 Tribes,' London, 1825, p. 137), was treated at Cufr Injey to cakes 
 of wine, which he describes as a very curious article, probably 
 
WINES OF THE ANCIENTS. 73 
 
 resembling the dried wine of the ancients, quite hard and dry, in 
 shape like a cucumber, capable of being kept fresh and good for 
 many months a welcome treat at all times, and particularly well 
 adapted for sick or delicate persons who might require some 
 grateful provision that could be carried in small compass without 
 risk of injury on the journey. He also describes (p. 140) this 
 dried wine as having the consistency of portable soup. Nor is 
 solidity or perfect desiccation necessary, for fermentation demands 
 a great degree of liquidity, taking place only when the solution is 
 sufficiently diluted with water (Watts, ii. 630 ; Gmelin, xv. 268)." 
 
 Dr. Kerr, in his "Unfermented Wine a Fact," says: "The 
 Persians sometimes boil the duschab (a syrup of sweet wine or 
 must) so long that they reduce it to a paste for the convenience 
 of travellers, who lay in a stock of it for the journey, cutting it 
 with a knife, and diluting it with water to serve as a drink." 
 Travels in Muscovy, Tartary, and Persia, by Adam Olearius, 
 Ambassador for Holstein, by Wicquefort (lib. v. 802). 
 
 Olearius adds: "One can reduce five hogsheads to one, say 
 some chemists, and, amongst others, the celebrated Mr. Glauber, 
 by boiling the sweet wine or must down to a fifth part, because 
 there is no apparent sign that the wine loses the character it pos- 
 sessed before it was boiled ; and, after that, by adding as much 
 water as was evaporated, one could restore it to the same quantity 
 and give it the same goodness as it formerly had." Ibid. (803). 
 
 KEEPING COOL AND SETTLING THE 'WINE. 
 
 Below the temperature of about 45 fermentation is impossi- 
 ble ; and fermentation commences in the gluten, which is a trifle 
 heavier than the rest of the wine ; therefore, if the wine is kept 
 below that temperature for a few months, or even weeks, the 
 gluten will settle to the bottom of the cask as lees ; which, in this 
 case, not having been perverted by leaven, have a good corres- 
 pondence. Then the wine may be carefully removed from the 
 lees, and it will not ferment ; but it will be seen that the wine 
 has lost an important part of its substance (the gluten), and 
 4 
 
74 WINES OF THE ANCIENTS. 
 
 therefore it is not so fully the fruit of the vine as it was when 
 first pressed from the grape, or as boiled wine is which has 
 simply lost a portion of its water, which can be readily restored, 
 when the wine is wanted for use ; but this method of preserving 
 wine was well known and frequently practiced by the ancients. 
 
 " Cato, the earliest of the so-called 'rustic' or agricultural 
 writers, about u. c. 200, describes specially the mode of preparing 
 must, or unfermented wine, thus : * If you wish to have must all 
 the year, put the grape juice in a flask \_amphora~\, seal over the 
 cork with pitch, and lower it into the cistern \_piscinq~\. After 
 thirty days, take it out ; it will be must all the year' (' De Re 
 Rustica,' c. 120). It is worthy of note that the word mustum 
 first appears in Latin literature in the age of Cato, about B. c. 
 200 ; after which it is often met till Pliny's day, three centuries 
 later. 
 
 "Columella, the rural writer, more fully than Cato at an early 
 age, describes (xii. 29) the mode of preparing unintoxicating 
 wine. He says : ' That must may remain always sweet, as if it 
 were fresh, thus do : before the grape-skins have been put under 
 the press, put must, the freshest possible from the wine-vat, into 
 a new flask, and seal and pitch it over carefully, so that no water 
 can get in. Then sink the flask in cold, sweet water, so that no 
 part of it shall be uncovered. Then, again, after the fortieth day 
 take it out ; and thus prepared, it will remain sweet throughout 
 the year.'" Divine Law as to Wines. 
 
 "Smith, in his 'Greek and Roman Antiquities/ says: 'The 
 sweet, unfermented juice of the grape was termed gleukos by the 
 Greeks and mustum by the Romans the latter word being 
 properly an adjective signifying new or fresh.' 'A portion of the 
 must was used at once, being drunk fresh.' ' When it was desired 
 to preserve a quantity in the sweet state, an amphora was taken 
 and coated with pitch within and without ; it was filled with 
 mustum lixivium, and corked so as to be perfectly air-tight. It 
 was then immersed in a tank of cold fresh water, or buried in wet 
 sand, and allowed to remain for six weeks or two months. The 
 contents, after this process, was found to remain unchanged for a 
 
WINES OF THE ANCIENTS. 75 
 
 year, and hence the name, aeigleukos that is, * semper mustumj 
 always sweet.' " 
 
 "Chas. Anthon, LL.D., in his ' Dictionary of Greek and Roman 
 Antiquities,' gives the same receipt and definitions, and fully sus- 
 tains the position that these preparations of the unfermented 
 grape juice were by the ancients known as wine." Bible Wines. 
 
 The modern application of this method of keeping wine unfer- 
 mented and unintoxicating was thus detailed by Philip Miller, 
 F.R.S., in 1768 : "The way to keep wine long in the must is to 
 tun it up immediately from the press, and, before it begins to 
 work, to let down the vessels, closely and firmly stopped, into a 
 well or deep river, there to remain for six or eight weeks, during 
 which time the liquor will be so confirmed in its state of crudity 
 as to retain the same, together with its sweetness, for many 
 months after, without any sensible fermentation." The Garden- 
 ers' Diet. (8th ed.) Art. Wine. 
 
 That the sweet, unfermented juice of grapes, either fresh or 
 preserved by the various processes we are considering, was called 
 wine by the ancients is beyond question. 
 
 "Aristotle says of sweet wine that 'it is a wine in name, but 
 not in fact // does not intoxicate? It had the name, therefore, 
 even in his day. Josephus, the Jewish historian, paraphrasing 
 the dream of Pharaoh's butler, who dreamed that he took clusters 
 of grapes, and pressed them into Pharaoh's cup, and gave the 
 cup to Pharaoh, repeatedly calls this grape juice wine. Bishop 
 Lowth, 1778, in his ' Commentary' (Isaiah v. 2), says: 'The 
 fresh juice pressed from the grape' was by Herodotus styled 
 oinos ampelinos, that is, wine of the vine." Wine of the Word y 
 by Rev. Dr+ Herrick Johnson. 
 
 FILTERING WINE TO PREVENT FERMENTATION. 
 
 The ancients were in the habit of repeatedly filtering their 
 wines to prevent fermentation. As we have already stated, fer- 
 mentation commences in the gluten, which is a thick, jelly-like 
 substance, or the bread portion of the wine, which does not so 
 readily pass through fine substances like felt, wool, or linen bags, 
 
76 WINES OF THE ANCIENTS. 
 
 or whatever material was used by the ancients in making their 
 niters, as the more fluid portions of the wine ; consequently, by 
 repeatedly filtering, and thus separating the gluten, they prevented 
 fermentation in the wine which passed the filter ; but, it will be 
 seen that, as in the case of keeping cool and settling the gluten, 
 they lost a valuable and an essential part of the wine, or the part 
 which nourishes the body of man as good does his spirit. Still 
 this process is vastly superior to the process of fermentation, even 
 aside from the latter's contaminating the wine by leaving in it a 
 poison which will cause drunkenness, insanity and disease ; for 
 fermentation not only destroys the gluten quite as effectually as 
 the filter, but it also destroys a large portion of the sugar ; and 
 it perverts, precipitates, or changes the vegetable salts which 
 the Lord has so carefully organized in the grape for the good of 
 man. Fermented wine contains very little of the fruit of the 
 vine or of the substances organized therein unperverted. 
 
 "Plutarch, in his 'Symposiacs,' refers to the way of preventing 
 the fermentation of wine by filtering, as explained by Dr. Ure. 
 Plutarch says : ' Wine is rendered old, or feeble in strength, when 
 it is frequently filtered ; this percolation makes it more pleasant 
 to the palate ; the strength of the wine is thus taken away without 
 any injury to its pleasing flavor. The strength (or spirit) being 
 thus withdrawn (or excluded), the wine neither inflames the 
 head nor infests the mind and the passions, but is much more 
 pleasant to drink. Doubtless, defecation takes away the (spirit, 
 or) potency that torments the head of the drinker; and, this 
 being removed, the wine is reduced to a state both mild, salubri- 
 ous and wholesome' Here is a writer on conviviality one who 
 associated with drinkers who asserts that these unintoxicating 
 wines were most esteemed. 
 
 "The 'Delphin Notes to Horace, lib. i, ode 2, make reference 
 to the same mode of preventing fermentation. ' Be careful to 
 prepare for yourself wine percolated and defecated by the filter, 
 and thus rendered sweet, and more in accordance with nature, 
 and a female taste? Females, as we have seen, were not allowed 
 to :drink intoxicating wine. It was this kind of wine which Theo- 
 
WINES OF THE ANCIENTS. 77 
 
 phrastes so appropriately called 'moral wine? The mischief 
 wrought by fermented wine ought, long since, to have earned for 
 it the title of ' immoral wine.' 
 
 "Cato, and other ancient writers, give similar testimony. The 
 fact that these receipts were furnished to the public is very good 
 evidence, of itself, that such wine was in use. 
 
 "The numerous authorities already cited to show that unfer- 
 mented grape juice is wine, also prove that unfermented wine 
 existed. 
 
 " Here, then, in spite of assertions to the contrary, is the thing 
 which we call unfermented wine. No quibble about the use of 
 terms can avail, for here is the thing, by whatever name it is 
 called. The name of it may have been different in different 
 ages for, as we have seen, Pliny says, that intoxicating wine, 
 vinum, was once called -temctum; and in the East now, krasion 
 has displaced the classical oinos" Communion Wine, by Rev. 
 William M. Thayer. 
 
 PRESERVATION OF UNFERMENTED WINE BY THE USE OF SWEET OIL. 
 
 If the fresh juice of the grape, that which results from only a 
 moderate amount of pressure, is strained through a linen strainer 
 once or more ; or until all fragments of the pulp are removed and 
 the wine is perfectly clear, and it is then put into a clean bottle 
 until it reaches the neck of the bottle, and a stratum of fresh 
 sweet oil is poured upon its surface until it reaches the depth of 
 an inch or two, and then the bottle is corked, the wine will not 
 ferment, but will keep fresh, as has been found by recent experi- 
 ments ; thus confirming the efficacy of one of the methods of the 
 ancients, as represented by the following engravings. 
 
 "The three cuts," says the Rev. Dr. Samson, "present three 
 distinct processes in the most ancient modes of preparing unfer- 
 mented wines, alluded to on pages 46, 54-57, and described on 
 pages 310-313 (of his work on the 'Divine Law as to Wines' ). 
 They are copied from sculptures in relief, richly painted, found 
 on the walls of tombs at Beni Hassan, in Upper Egypt. They 
 are found in the volumes of Sir Gardner Wilkinson, and were 
 
78 WINES OF THE ANCIENTS. 
 
 carefully studied by the writer in February, 1848. The tombs 
 have, at their entrance, the cartouche of Osirtasen I., the Pharaoh 
 of Joseph's day. 
 
 "Fig. i presents the twist-press, the "torcular" of the 
 Romans, and specially illustrates the straining of the saccharine 
 from albuminous ingredients in grape juice ; the cloth of the sack 
 preventing the pulpy albumen from passing out with the watery, 
 sugary fluid. Fig. 2, the tread-press, exhibits the immediate 
 drawing off and storing of the strained juice, which issues from 
 the upper spout of the vat in which the strainer is not seen, pours 
 into the upper tub, and is thence dipped fresh into jars and 
 stored in the wine-vault. Fig. 3 shows the mode of preserving 
 the stored grape juice ; the man at the left with a large tureen, 
 pouring the juice through a cylindrical spout into the jars, while 
 the youth with an oil-scoop, like those now found in ancient 
 tombs in Egypt, Cyprus, and Greece, pours a coating of olive oil 
 on the top of the grape juice in the jars. To this custom of 
 preserving must and other fruit products by oil, Pliny and Colu- 
 inella allude: Columella saying (xii. 19) that 'before the must 
 is poured into the jars (vasa),' they should be ' saturated with 
 good oil.' " 
 
 FUMIGATION. 
 
 Dr. Ure states that fermentation may be stopped by the ap- 
 plication or admixture of substances containing sulphur ; that 
 the operation consists partly in absorbing oxygen, whereby the 
 elimination of the yeasty particles is prevented. Adams in his 
 "Roman Antiquities " on the authority of Pliny and others, says 
 " that the Romans fumigated their wines with the fumes of sul- 
 phur; that they also mixed with the mustum, newly pressed 
 juice, yolks of eggs, and other articles containing sulphur." 
 
 Count Dandalo, " On the Art of Preserving the Wines of Italy," 
 first published at Milan, 1812, says : "The last process in wine- 
 making is sulphurization : its object is to secure the most long- 
 continued preservation of all wines, even of the very commonest 
 sort." No fa 
 
WINES OF THE ANCIENTS. 
 FIG. i. 
 
 79 
 
 FIG. 2. 
 
 nrn 
 
 FIG. 3. 
 
So WINES OF THE ANCIENTS. 
 
 So it will be seen that sulphurization is used to stop fermenta- 
 tion in our age. 
 
 Dr. Adam Clarke says : " The -Hebrew, Greek, and Latin words 
 which are rendered ' wine,' mean simply the expressed juice of 
 the grape." Hence, we find that different words in the Bible 
 are translated "wine," which proves that wine is a generic term, 
 and covers the stores of all sorts of wine spoken of in Nehemiah, 
 v. 1 3. At the present day, also, the term is used in precisely * 
 this manner. It may mean grape, currant, raspberry, whortle- 
 berry, elderberry, madeira, port, cherry, and a hundred other 
 wines. It may refer to new, old, sweet, sour, weak, or strong 
 wines. It may refer to enforced or unenforced, fermented or 
 unfermented wine. Pliny says that, in his day (lib. 14, cap. 22), 
 the term covered " one hundred and eighty-five different kinds 
 
 of wine." 
 
 
 
 . There were various other methods for preserving wine from 
 fermentation employed among the ancients, such as mixing it 
 with sea water, spices, etc., but it is unnecessary to refer to them 
 further, as we have already noticed those most frequently used, 
 and those least objectionable. 
 
 MODERN UNFERMENTED WINE. 
 
 Norman Kerr, M. D., of London, in an excellent work just 
 published, in reply to Rev. A. M. Wilson, says : " I have, time 
 and again, examined grape juice hours after, by the interference 
 of man, it has been expressed, and found not a trace of alcohol ; 
 and I have, by repeated experiment, proved that nothing can be 
 easier than the production and preservation of unfermented wine. 
 The preparation of this nutritious and cheering non-alcoholic 
 drink is as speedy, simple, and easy as the manufacture of alco- 
 holic liquor is tedious, complex and difficult. 
 
 " Grape juice boiled down to a half, a third, or a fourth of its 
 bulk, does not ferment for a very long period, and then only 
 slightly and on the surface. Three months ago I prepared speci- 
 mens of these unfermented wines of the ancients, defriitum, 
 one- half evaporated (Plin. N. H. xiv. 9), zxAsapa, sirceum, or hep- 
 
MODERN UNFERMENTED WINE.. 8. 1 
 
 sema, two-thirds evaporated (Plin. ibid. ; Ramsay in Smith, Art. 
 Vin.), and I have just finished using them. The blood of the 
 grape was poured warm into ordinary glass bottles, which were 
 sealed as wine bottles usually are, and it continued unfermented 
 and free from alcohol to the last. And I had the pleasure, not 
 long since, of enjoying a refreshing draught from a bottle of 
 Eastern wine more than four years old, which I found, on chemi- 
 cal examination, absolutely non-alcoholic." 
 
 Rev. Mr. Wilson declared that, " It must have been simply 
 impossible for the ancients to have preserved their juice liquid 
 and unfermented, unless they had boiled it in air-tight flasks, 
 or had expressed it in an atmosphere of hydrogen and carbonic 
 acid, or had subjected it to a steaming process, and preserved 
 it in vacua. But they trode their grapes in an open wine-press, 
 and pressed out the juice in an open vat, in the open air, so that 
 fermentation was inevitable." 
 
 In answer to this statement, Dr. Kerr, after referring to the 
 various processes by which wine was preserved free from fermen- 
 tation by the ancients, and is so preserved at this day, says : 
 " It may be very wrong of me to drink the impossible, but 
 this morning, and every morning tor the last three weeks, 
 I have drank of a most pleasing and refreshing liquor, cheer- 
 ing to the heart and nourishing to the body, as thin as any 
 full-bodied Tokay, four years and a-half old the pure juice of 
 the grape boiled. It was imported in casks from the East, and. 
 after undergoing the great heat of a prolonged voyage on the 
 Mediterranean, was poured into Winchester quarts, the corks 
 being sealed as those of whisky jars generally are. A month ago 
 the liquor, after being carefully examined and found absolutely 
 free from alcohol, was decanted, and though it has been kept in 
 common wine bottles, it has shown no appearance of ferment- 
 ing." 
 
 After stating the fact that grape juice does not begin to fer- 
 ment immediately on exposure to the air ; and that a period vary- 
 ing from some hours to several days elapses before the process 
 of fermentation and the formation of alcohol begin ; notwithstand- 
 
82 MODERN UNFERMENTED WINE. 
 
 ing Rev. Mr. Wilson's statement to the contrary, Dr. Kerr con- 
 cludes as follows : " Therefore, it is as clear as the light of the 
 sun at noon, that the existence of unfermented and unintoxicat- 
 ing wine amongst both ancients and moderns, is not a myth, but 
 a fact." 
 
 Of the modern unfermented wine he says : " This nineteenth 
 century non-alcoholic wine (a bottle of which, taken at random 
 out of my wine-cellar, where it has been for four years, was 
 analyzed by Mr. Clifford and myself on March 23, 1878, and 
 found absolutely free from alcohol) I prescribe largely in the 
 treatment of such diseases as fever, consumption, and that most 
 depressing malady, dyspepsia, from one of the Protean forms of 
 which Timothy may have suffered when he received the prescrip- 
 tion of probably a like wine from the Apostle Paul." 
 
 GRAPE JELLY. 
 
 Grape jelly, if properly prepared, is one of the most palatable, nourishing 
 and useful of our articles for food. As a sauce or preserve to eat with 
 bread and butter, or on meat, or fish, there is in the estimation of the writer 
 judging from his own taste nothing which compares with it. It does not 
 dissolve readily in cold water; but in hot water, by a little stirring, it will 
 dissolve sufficiently to make a palatable and nourishing drink. 
 
 To make grape jelly, select good, clean, ripe grapes, mash and boil them 
 in their own juice until they are well cooked, then strain them either 
 through a fine cullender or sieve, or a coarse linen cloth will do. Press 
 or rub all of the substance of the grape out which you can, leaving as little 
 as practicable beside the skins and seed behind; then boil the juice for a 
 short time. If your grapes are " meaty," you will not need to boil long, 
 but if there is not much substance to them you will need to boil them 
 longer. Add three-fourths of a pound of sugar for every pint of juice, if 
 the grapes are grown in a northern latitude; do not boil long after adding 
 the sugar only long enough to thoroughly dissolve the sugar, for long 
 boiling with sugar impairs the flavor; pour it into glasses or jars; or can it 
 as you do fruit. It will keep. You need not fear any supposed impurities in 
 this fruit of the vine, which seem to trouble our wine-drinking friends so 
 much, for the Lord has carefully organized this substance in the grape for 
 your use, and He has made no mistake. It is the drinkers of fermented 
 wine who have made so sad an error. 
 
CHAPTER VI. 
 
 DRUNKENNESS IN WINE GROWING AND BEER CONSUMING COUNTRIES. 
 
 IF we look back upon the history of the world, from the 
 days of Noah down to the present time, we find that drunkenness 
 has been one of the most fearful and destructive of the evils 
 which have afflicted our race. Before the sixth century alcohol, 
 brandy, whisky, and all distilled liquors, were unknown in Bible 
 lands ; consequently all the drunkenness described by ancient 
 authors, and so severely denounced in the Bible, was from the 
 drinking of fermented liquids, and generally of wine. No further 
 reply than this would seem to be necessary to show the utter 
 absurdity of recommending the use of wine instead of distilled 
 liquors, with the expectation of materially modifying the evils of 
 drunkenness. The truth is, that with the exception of the very 
 lowest class of society, the present drinking habits are generally 
 formed by the use of wine and beer ; and if we can only stop the 
 use of these fluids we shall have less drunkenness ; for distilled 
 liquors are so repugnant to the unperverted taste, that there will 
 be less danger of drunkenness than now. 
 
 We take from the Rev. Dr. Samson's work, " The Divine Law 
 as to Wines," the following statements : " It has been so fre- 
 quently claimed that if, instead of preaching total abstinence 
 from all intoxicating drinks, we would recommend the use of 
 wine and beer instead of distilled liquors, we should do more 
 good than by advocating total abstinence. Here the work of 
 Honorable Robert C. Pitman, LL.D., Associate Justice of the 
 Superior Court of Massachusetts, just issued, and entitled ' The 
 Problem of Law as to the Liquor Traffic,' comes in with its 
 special testimony. While most of the volume is devoted to the 
 evils of distilled intoxicants, the i9th chapter, entitled the 
 ' Milder Alcoholics,' brings out an array of testimony by careful 
 
84 DRUNKENNESS IN WINE GROWING 
 
 observers quite unlike that of casual tourists in Europe. Of these 
 gathered testimonies, the following are specimens : In France, 
 Montalembert said, in the National Assembly, as early as 1850, 
 ' Where there is a wine-shop, there are the elements of disease, 
 and the frightful source of all that is at enmity with the interests 
 of the workman.' In 1872, the French Government appointed 
 a committee to report on the national vice of wine-drinking. In 
 the report of their Secretary, they say, after citing the fearful 
 demoralization produced by wine before, during, and after the 
 war with Prussia: ( There is one point on which the French 
 Assembly thought and felt alike. * * * To restore France to her 
 right position, their moral and physical powers must be given 
 back to her people. * * * To combat a propensity, which has 
 long been regarded as venial, because it seemed to debase and 
 corrupt only the individual, but the prodigious extension of which 
 has resulted in a menace to society at large, and in the tempo- 
 rary humiliation of the country, seemed incumbent on the men 
 to whom that country has entrusted the task of investigating, and 
 remedying its evils.' In Switzerland, Dr. Guillaume, of the Na- 
 tional Society for Penitentiary Reform, states, in 1872, that 'the 
 liberty of the wine-traffic, and intoxication therefrom, is the 
 source of fifty per cent, of the crimes committed.' 
 
 " In Italy, Cardinal Acton, late Supreme Judge at Rome, has 
 stated that nearly all the crimes at Rome ' originate in the use of 
 wine.' Recorder Hill, appointed to gather facts abroad, to 
 influence British legislation, reported in 1858, 'Each of the gover- 
 nors of state prisons in Baden and Bavaria, assured me that it 
 was wine in the one country, and beer in the other, which filled 
 their jails.' American legislation as to wines and beers is but 
 following modern as well as ancient experience ; for all the 
 dangers attending the use of distilled liquors are linked to the use 
 of fermented wines." 
 
 "There is an impression," says the Rev. Dr. Fowler, "that 
 France is a temperate nation. Men ride through the country in 
 the better class of cars and see little of it, because the matchless 
 police remove the nuisance ; but let them live there, and live 
 
AND BEER CONSUMING COUNTRIES. 85 
 
 with the people, and they will change their minds. Listen to the 
 witnesses : Our author, J. Fennimore Cooper, says : 'I came to 
 Europe under the impression that there was more drunkenness 
 among us (Americans) than in any other country. A residence 
 of six months in Paris changed my views entirely. I have taken 
 unbelievers about Paris, and always convinced them in one walk. 
 I have been more struck by drunkenness in the streets of Paris 
 than in those of London. Horace Greeley wrote from Paris : 
 'That wine will intoxicate, does intoxicate ; that there are con- 
 firmed drunkards in Paris and throughout France is notorious 
 and undeniable.' M. LeClere says : ' Laborers leave their work, 
 derange their means, drink irregularly, and transform into drunken 
 debauch the time which should have been spent in profitable 
 labor.' A French magazine says : ' Drunkenness is the beginning 
 and end of life in the great French industrial centres. At Lille 
 twenty-five per cent, of the men, and twelve per cent, of the 
 women, are confirmed drunkards.' 
 
 "The Count de Montalembert, member of the Academy of 
 National Sciences, said in the National Assembly of France : 
 'Where there is a wine-shop, there are the elements of disease, 
 and the frightful source of all that is at enmity with the interests 
 of the workman.' M.Jules Simon: 'Women rival the men in 
 drunkenness. At Lille, at Rouen, there are some so saturated 
 with it that their infants refuse to take the breast of a sober 
 woman.' Hon. James M. Usher, Chief Commissioner of Massa- 
 chusetts to the World's Exposition in Paris, in 1867, savs : 'The 
 drinking habit rnns through every phase of society. I have seen 
 more people drunk here than I ever saw in Boston for the same 
 length of time. They are the same class of people too.' Hon. 
 Caleb Foote, of Salem, Mass., writing from Paris, after large 
 investigations, denies, in toto, the theory that the people 
 of the wine-producing countries are sober. Dr. E. N. Kirk, 
 of Boston, says : ' I never saw such systematic drunkenness as I 
 saw in France during a residence of sixteen months. The 
 French go about it as a business. I never saw so many women 
 
86 DRUNKENNESS IN WINE GROWING 
 
 drunk.' Surely there is no lack of testimony. Look at the other 
 wine-growing countries. 
 
 "Rev. E. S. Lacy, of San Francisco, six months in Switzerland 
 in a wine-growing section, says : * Here more intoxication was ob- 
 vious than in any other place it was ever my lot to live in.' Before 
 the Legislative License Committee of Massachusetts, Dr. Warren, 
 of the Boston Biblical School, seven years a resident in Germany, 
 says : ' Drunkenness is very common : every evening drunken 
 people stagger by my house.' Rev. J. G. Cochran, missionary to 
 Persia, says of a wine -producing section : ' The whole village of 
 male adults will be habitually intoxicated for a month or six 
 weeks.' Rev. Mr. Larabee, another missionary to Persia, con- 
 firms the statement. Even priests coolly excuse their own 
 irregularities by the plea of drunkenness. 
 
 "Thirty-five or forty years ago England attempted to suppress 
 drunkenness by licensing ale and beer, yet she consumes more 
 alcohol per head now than then. The consumption of alcohol 
 has increased in the last fifty years one hundred and seventy-five 
 per cent. 
 
 " Turn to America. How fares it in California? The experi- 
 ment fails. A State Convention of the friends of Temperance, 
 in October, 1866, resolved against wine-growing. Conventions 
 of Congregational ministers and lay delegates, the same month, 
 reached the same result. They are fully convinced that the 
 hope of temperance, based on wine, is delusive. This case has 
 been tried till the State exceeds, perhaps, all others in corruption. 
 Gommissioner Wells says : ' California, with her cheap wines for 
 temperance, ' in the year ending June 30, 1867, sold fourteen 
 times per head as much alcoholic stuff as Maine did, and more 
 than any other State.' 
 
 " Dr. Holland, who, it will be remembered, some time ago 
 wrote* a book recommending wine as a substitute for alcohol 
 which book is yet quoted as an authority by those who advocate 
 this theory has, since his late travels in the wine-growing countries 
 of Europe, where he had an opportunity to extend his observa- 
 tions, declared that his former views were wrong ; and that wine- 
 
AND BEER CONSUMING COUNTRIES. 87 
 
 drinking is a great producer of drunkenness ; and that if we wish 
 America to become a nation of drunkards, we should adopt wine 
 as our beverage. 
 
 " These are the facts concerning the wine-growing countries. 
 The idea of substituting wine for alcohol in the interest of 
 Temperance is absurd. I have protracted this part of the argu- 
 ment, because the enemies of this law are seeking to have wine 
 and beer excepted from the law. But do it, and you kill the 
 law ; and this is what they seek. Beware ! If you make wine 
 and beer abound, drunkenness will much more abound. 
 
 " Against this evil plan we can only thunder the facts that the 
 countries that manufacture and drink most wine are those that 
 use most distilled liquors, and have the largest per cent, of beastly 
 wife-beating and child-beating drunkenness. Husbands may tell 
 their ragged and pleading wives that they can stop ; they guess 
 they know who drives. They can stop if they will ; but the fact 
 remains. The hundred thousand drunkards that annually die 
 were all moderate drinkers before they settled down into ' old 
 tubs.' They all tippled a little before they guzzled. There is no 
 disguising the fact. Once drinking, there is no way. out but to 
 face about and let it alone, or go through into hell." 
 
 As the printer does not like to commence a chapter, except at 
 the top of a page, and the writer does not like to .send out blank 
 pages or parts of such the reader may expect to find in this 
 work, here and there, at the end of the chapters, subjects considered 
 which do not legitimately come within the limits of the subjects 
 discussed in the preceding chapter. The great aim of the writer 
 in the preparation and sending forth of this volume, is to expose 
 falses, and to impart useful information, and thus benefit his 
 fellow-man. 
 
CHAPTER VII. 
 
 THE "NEW JERUSALEM MESSENGER" AND INTOXICATING WINES. 
 
 IN the Messenger of February pth, 1881, appear the following 
 editorial comments, in answer to a correspondent : 
 
 "W. J. P., in our correspondence department, suggests that because 
 ' falses from evil ' are compared to ' such wine and strong drinks as induce 
 drunkenness,' the good wine of the Bible must be unfermented. On the 
 contrary, we think the ' wine that produces drunkenness ' is that which is 
 taken in greater quantities than in its proper proportion to food. Wine 
 taken with the food, and in proper proportion to it, does not produce 
 drunkenness. Wine alone, or out of proportion to good food, may produce 
 drunkenness, and hence represent 'falses from evil;' that is, truths in the 
 character without their corresponding good are changed into ' falses from 
 evil.' " 
 
 Well, let us carry the editor's interpretation of Swedenborg's 
 comparison of falses from evil to intoxicating wine, over to his 
 comparison of falses not from evil to waters not pure, for if true 
 in the one case it must be true in the other also. 
 
 The suggestion is made, that because falses not from evil are com- 
 pared to waters not pure, therefore the good water of the Bible 
 must be pure water. On the contrary, exclaims the reasoning of 
 the editor of the Messenger, we think the "water not pure" which 
 may cause disease but not drunkenness, is water which is taken 
 in greater quantities than in its proper proportion to food. 
 Impure water taken with food, and in proper proportion to it, does 
 not produce diseases peculiar to the quality of impure water. In 
 other words, there is no wine or water which in itself is impure ; 
 it is only rendered impure, because it is not taken in due propor- 
 tion with food; even though one may be impure from the 
 presence of the poisonous product of leaven (alcohol) which, 
 as we well know is a deadly poison, causing insanity, drunken- 
 ness, delirium tremens, and sudden death or the other with 
 arsenic, the action of which is not as terrible in its effects, espe- 
 
THE "MESSENGER" AND THE WINE QUESTION. 89 
 
 cially when taken with and in due proportion to food, but never- 
 theless is to be dreaded by every sensible man. With an unwar- 
 rantable assumption to begin with, and a few grains of apparent 
 (not real) truth, scattered through it, it certainly would be difficult 
 to find, in the English language, in so few lines, such strange and 
 pernicious verbiage ; and this seductive morsel, is sent out by the 
 general body of the New Church to homes where dwell our guile- 
 less and inexperienced youth. Alas ! Alas ! for our Church. 
 
 It is certainly true that alcohol, fermented wine, arsenic, or 
 any other poison, in a given quantity, when mixed or taken with 
 food, will not be as readily absorbed and taken into the circula- 
 tion, or act as speedily on the mucous membrane of the stomach ; 
 and, consequently, will not produce such speedy or violent poi- 
 sonous effects as when taken alone, or into an empty stomach. 
 Eut who is to judge when either arsenic or intoxicating wine is 
 taken in due proportion to food, as every man is governed 
 by his taste or a morbid craving? The Messenger must acknowl- 
 edge that poisons are seductive, because they cause an unnatural 
 action, followed by an opposite state ; consequently an unnatural 
 demand, and an unnatural appetite, which absolutely require an 
 increase of the quantity to satisfy the demand and appetite. 
 This is not true of any kind of natural food or drink ; and the 
 history of the past shows that no poison is more seductive than 
 fermented wine. Commencing with a single glass with food, 
 presently more is required ; until, perhaps, at last a whole bottle 
 does not give a due proportion to food, according to the actual 
 feelings and desires of the drinker. From drinking this seductive 
 fluid with food, it is but an easy step, which Words for the New 
 Church,. \l will be seen has already taken, to advocate the drink- 
 ing of the social glass of wine and even whisky when friends 
 meet ; and then the life which leads to drunkenness is well be- 
 gun ; and the road is clear for the young and old of the New 
 Church to march on in the line of drunkards hand in hand to 
 wretchedness and crime ; and, if not prematurely cut off, not un- 
 frequently to a drunkard's grave. We will ask the Messenger, in 
 all seriousness, if too many of the members of our Church are 
 
90 THE "NEW JERUSALEM MESSENGER" 
 
 not, at this very moment, travelling that road ; and in too imminent 
 danger, to make such justification and encouragement of this ter- 
 rible evil of wine-drinking desirable in its columns ; to say noth- 
 ing of the danger of such teaching to the young. 
 
 But, as has been shown above, it is not true that fermented 
 wine can be taken in any perceptible quantity with food, or in a 
 quantity which the Messenger would evidently justify, with either 
 impunity or safety. We have already called attention to the 
 great danger of developing an uncontrollable appetite for intoxi- 
 cating drinks, by thus using wine ; and now we will let that able 
 physiologist, Dr. Wm. B. Carpenter, speak as to the effects of such 
 moderate drinking of intoxicating beverages as the Messenger 
 encourages : " It cannot then be imagined that even a small 
 habitual excess in diet, induced by the stimulating action of fer- 
 mented liquors, can be without its remote consequences upon 
 the general system ; even though it may be for a time sufficiently 
 compensated by increased activity of the excreting organs. And 
 the disorders of the liver and kidneys, which are so frequent 
 among those who have been accustomed to this mode of living 
 for many years, without (as they believe) any injurious conse- 
 quences, are as surely to be set down to it, as are those conges- 
 tive and inflammatory diseases of the abdominal viscera, which 
 so much more speedily follow habitual excesses in warm cli- 
 mates." 
 
 But why this special effort of the editor of the Messenger to 
 justify and encourage the use of intoxicating wine ? It is well 
 known to the readers of the Messenger that, over a year ago, an 
 article appeared in its columns, justifying the use of intoxicating 
 drinks ; and that the present writer wrote a somewhat lengthy 
 essay, in which he endeavored to show, that according to the 
 philosophy of the New Church, the science of correspondences, 
 the express teachings of Swedenborg, and the well-recognized 
 laws of physiology, alcohol wherever found has an infernal origin ; 
 that it is a poison, and one of the most deadly and insidious ; and 
 that in all its effects on body and mind, its action is strictly analo- 
 gous to the action of falses from evil on the soul of man. He 
 
AND THE WINE QUESTION. 91 
 
 also produced unquestionable evidence that there were two kinds 
 of wine in use among the ancients, and named in the Bible one 
 intoxicating and the other not. This essay was violently assailed 
 by several writers, and all of the assaults were based upon 
 assumptions which had no foundation in truth ; such as that the 
 wines spoken of favorably in the Bible were always fermented 
 wines, and that fermented wines must be good, because Sweden- 
 borg compares fermentation, and the changes which take place 
 during the fermentation of wine, and the purification of alcohol, 
 to spiritual combats and purification. 
 
 While printing some other articles upon the same side of the 
 question on which we stand, the editor accumulated several arti- 
 cles in reply to our essay, full of such assumptions ; and two or 
 three short articles opposed to the use of intoxicating wine ; and 
 printed them all in one number of the Messenger, and then declared 
 the discussion in the columns of the Messenger closed ; thus giving 
 the writer of this work no opportunity to reply. As the discus- 
 sion was opened by an advocate of the use of intoxicating drinks, 
 and the writer, of course, not knowing what objections would be 
 taken to his article, could not answer them before he knew them, 
 the friends of temperance did not feel that they were fairly treated. 
 But the writer endeavored to do the best he could, under the 
 circumstances, to bring the truth before the minds of New 
 Churchmen, therefore he printed what he had. to say in the form 
 of a tract, and sent it to all New Churchmen whose names he 
 could obtain. So much for the past course of the Messenger. 
 
 Well, it so happened, recently, that a respected correspondent 
 of the Messenger sent the editor a short extract from Sweden- 
 borg, accompanied by three lines, intimating that it was possible, 
 after all, that the advocates of intoxicating wines might be mis- 
 taken in some of their conclusions and views. The following 
 contains the correspondence and extract. 
 
 FALSES FROM EVILS INTOXICATING WINES AND STRONG DRINKS. 
 
 EDITOR MESSENGER, Perhaps the following passage, from 
 No. 1035 of the " Apocalypse Explained," favors the idea that 
 
92-., _ THE "NEW JERUSALEM MESSENGER" 
 
 the good wine of the Bible is unfermented, and the bad wine is 
 fermented. w. j. p. 
 
 " As to what further respects the insanity, which is signified 
 by inebriation and by drunkenness in the Word, it is not from 
 falses, but from truths falsified ; the reason is, because truths from 
 heaven act into the understanding, and at the same time the 
 false from hell, whence arises dissension in the mind and an in- 
 sanity like that of a drunkard in the world ; but this insanity only 
 takes place with those who are in evil, and have confirmed the 
 falses of evil by the Word, for all things of the Word are truths, 
 and communicate with heaven, and falses of evil are from hell ; 
 but from the falses which are not from evil spiritual inebriation 
 does not take place, for those falses do not pervert and destroy 
 spiritual truths, which lie inwardly concealed in the truths of the 
 literal sense, for they do not thence hatch evil, as do the falses 
 which are derived from evil. Falses not from evil may be com- 
 pared to waters not pure, which being drunk do not induce 
 drunkenness, but falses from evil may be compared to such wine 
 and strong drinks as induce drunkenness ; wherefore also that in- 
 sanity, in the W T ord, is said to be affected by wine, which is called 
 the wine of whoredom, and the wine of Babel in Jeremiah 
 li. 7 : ' A cup of gold is Babel in the hand of Jehovah, inebri- 
 ating the universal earth, the nations have drank of her wine, 
 therefore the nations are insane.' " 
 
 Now, we think almost any intelligent, liberal-minded man, who 
 believes in fair play in the discussion of such an important ques- 
 tion as the one under consideration, will say that, after having 
 closed the discussion against the advocates of total abstinence at 
 the very time when, as we have seen, in honor and fairness he 
 should not have done so, if he felt under obligation, from any 
 consideration whatever, to insert a simple extract from Sweden- 
 borg's works, with simply the three lines from his correspondent, 
 he might have let it stand without note or comment, and allowed 
 his readers to judge as to what is taught therein for themselves. 
 But no, sir, this would never do ! For Swedenborg distinctly 
 
AND THE WINE 
 
 represents that there are two kinds of wine ; and intoxicating 
 wine he compares to falses, and not simply to falses, but to the 
 worst kind of falses falses from evil and he illustrates it so 
 clearly that no one would be likely to mistake what he means. 
 Seeing clearly, it would seem, the emergency, the editor of the 
 Messenger takes up his pen, and rushes to the front page of his 
 paper, and gives us the paragraph which is presented to the 
 reader at the head of this article. Desperate situations require 
 desperate measures of defence. Such falses as are used to justify 
 the use of fermented wine, in a fair field where both sides are 
 allowed to be heard, cannot long remain covered, for they will 
 not stand a thorough investigation in the light of this new day. 
 
 Although the columns of the Messenger were closed against the 
 discussion of the wine question more than a year ago ; and the 
 editor, as we have seen, could not admit a simple quotation from 
 Swedenborg comparing intoxicating wine with falses from evil, sent 
 him by a subscriber, without an attempt to destroy its force, 
 yet he does not hesitate, without one word of comment, to ad- 
 mit a sermon from a New Church minister containing the fol- 
 lowing in the interest of intoxicating wine : " Before fermentation 
 the grape juice in the wine fat is turbid, and appears full of im- 
 purities. But by fermentation the impurities are removed, the 
 lighter ones are thrown off from the surface, and the others sink 
 to the bottom, leaving the wine clear and pure for use. The ne- 
 cessity for this arises from the fact that in the grape juice are 
 many crude particles of foreign substances that cannot be strained 
 out, separated, or removed in any other way than by fermenta- 
 tion." - 
 
 We ask the reader if the latter part of the above statement is 
 correct ? There may be shreds of the cellular structure of the 
 grape and cells of gluten, if heavy pressure has been used, which 
 render the juice opaque or turbid ; the ancients we know separated 
 them by boiling and skimming. Virgil, born 70 years B. c., says : 
 
 " Or of sweet must boils down the luscious juice, 
 And skims with leaves the trembling cauldron's flood." 
 
94 THE "NEW JERUSALEM MESSENGER" 
 
 There is no difficulty in separating all substances which cause 
 the fresh grape juice to be turbid, by simply straining or filtering, 
 as we all know. 
 
 If the recently expressed juice of grapes is turbid, before 
 fermentation has commenced, it is not because it contains sub- 
 stances which are impure, as represented in the extract from the 
 sermon in the Messenger; but the turbidness is caused by frag- 
 ments of the pulp composed largely of gluten ; and, if the wine 
 is allowed to stand in a cool place below 45, they will settle to 
 the bottom, leaving the wine clear. But if fermentation com- 
 mences, this heaviest part of the liquid not the lightest as 
 represented by our clerical brother above will rise to the 
 surface, for precisely the same reason that the body of a man 
 drowned generally rises to the surface of the water within a few 
 days, namely, because it is distended with gas which results from 
 its own decomposition. In other words, the leaven or ferment 
 has destroyed this gluten, and casts it out by the aid of the 
 poisonous gas which it has developed. If, instead of being cast 
 out by leaven, it is allowed to settle to the bottom as lees, such 
 lees have a good correspondence as we shall see hereafter, for 
 this gluten is good, useful, and pure ; and it is never impure 
 before ferment assails and destroys it, or before decomposition 
 commences. 
 
 Can either the reverend gentleman, or the editor of the Mes- 
 senger t tell us what the impurities and foreign substances are, 
 which can only be separated by fermentation in the pure juice of 
 the grape, called must or new wine, as it flows from the press, 
 which Swedenborg tells us has the same signification as wine ? 
 Is the gluten, which nourishes the body of man as good does his 
 soul, one of them ? This is to a great extent destroyed and cast 
 out by fermentation. Is the sugar, which is so delightful and 
 which corresponds to spiritual delights, one of them ? This is 
 destroyed and perverted into alcohol, a most deadly poison. Is 
 it the phosphorus which is so necessary for the brain ? This 
 either disappears or is polluted during fermentation. Do the vege- 
 table acids and alkaline salts, so carefully organized by the Lord 
 
AND THE WINE QUESTION. 95 
 
 in the grape to nourish man's tendons and bones, belong to the 
 impurities and foreign substances which can only be removed by 
 fermentation ? These substances are perverted, changed, or cast 
 down as lees by fermentation ; and such lees have not a good 
 correspondence, as we shall see. That the bread or nourishing 
 portion of the wine is thus destroyed, to a great extent, by fer- 
 mentation chemistry'shows conclusively ; and we can demonstrate 
 the same fact to our senses by a very easy experiment. Take 
 some new wine or must as it flows from the press, boil it and you 
 gradually drive off the water ; and by continuing your boiling, it- 
 becomes a thick syrup ; boil it long enough and it becomes a 
 comparatively solid body ; when it cools you have lost nothing 
 but water the food portion remains. On the other hand, take 
 fermented wine and boil it, and you will find no rich syrup, and 
 little or no solid food substance remaining ; for it has been de- 
 stroyed by fermentation. Could anything demonstrate more con- 
 clusively than this simple experiment, that such of our clergymen 
 as attempt to justify the use of fermented wine, by comparisons 
 found in the Writings of Swedenborg, have totally mistaken the 
 true meaning of such comparisons? 
 
 Again, as has been intimated elsewhere in this work, during 
 the process of spiritual regeneration good overcomes evil and 
 casts it out ; and man's spirit is thereby purified, and rendered 
 clear, like wine after fermentation ; but in the fermentation of 
 wine, as we have seen above, exactly the opposite takes place ; 
 for almost all of the nourishing substances organized by the Lord 
 in the grape for the use of man, which correspond to good, are 
 overcome by the ferment, and the sugar is often entirely de- 
 stroyed, if the ferment has had a chance to thoroughly complete 
 its work, and either changed or destroyed, and precipitated as 
 lees, cast out in the form of poisonous gases, or remain in, as alco- 
 hol and vinegar, to pollute the wine and to render it a seductive 
 and poisonous fluid, which will cause disease, drunkenness, and 
 insanity, if used by man as a drink. 
 
 Again : if the grape juice, as it flows from the press, is so full 
 of impurities which can only be removed by fermentation, per- 
 
96 THE "NEW JERUSALEM MESSENGER" 
 
 haps the author of the above sermon can tell us how it happens 
 that Swedenborg declares positively, in a general declaration, that 
 "must signifies the same as wine, viz., truth derived from the 
 good of charity" (A. E. 695), and that new wine is the Divine 
 Truth of the New Testament, consequently of the New Church 
 (A. R. 316). It is quite certain that neither party to this con- 
 troversy would be willing to admit that the must and new wine, to 
 which Swedenborg refers above, can be must and new wine 
 undergoing the process of fermentation, which are hot, and 
 muddy from heterogeneous substances which have resulted from 
 the destructive action of ferment upon the juice of the grape. 
 We are all, then, compelled to admit that unfermented must and 
 new wine have the same signification as wine ; and, if they have the 
 same signification, is it not certain that they have the same com- 
 position are, in fact, the same fluid only modified by age ? The 
 ancients, we are told by ancient authors, as we have seen, did 
 not regard their boiled wines as ripe enough for use until they 
 were four years old ; and such wines two centuries old, we are 
 informed, were not unknown. 
 
 Is it possible that any intelligent reader of the Writings of Swe- 
 denborg, who has carefully examined this whole subject in the light 
 thereby afforded, and in the light of science, can for a moment 
 suppose that fermented wine, in which such a large portion of all 
 that corresponds to good has been destroyed, and in which even 
 the water contained therein is polluted by alcohol, the product of 
 fermentation and vinegar which results from the next process of 
 decay, can be the wine which is and ever has been, a blessing to 
 man. "Good wine is, and always will be, found at the 'feast of 
 fat things, full of marrow/ which the Lord is constantly offering 
 man on the mountain of his love ' wine on the lees, well refined.' 
 There is no poison in the wine which 'makes glad the heart of 
 man,' none in that which the good Samaritan poured into the 
 wounds of the man who fell among thieves ; none in that which 
 cheers but does not inebriate in declining age. The highest and 
 most holy, earthly emblem of the truth which is divine is wine." 
 
AND THE WINE QUESTION. 97 
 
 The, Word of the Lord, the writings of the Church, modern 
 science, and the common sense of mankind, based on common 
 observation of its effects when used, all tell us, as we have seen, 
 that such a wine is never a wine which has been polluted by fer- 
 ment. But as we have considered Swedenborg's comparisons more 
 fully in our replies to writers in the New Jerusalem Magazine, and 
 Words for the New Church, it is unnecessary to say more here. 
 
 The Rev. Joseph Cook, in a sermon, speaking of the conse- 
 quences and danger of moderate drinking, says : 
 
 " Do you say that I am declaiming now, and leaving the ground of hard, 
 stern facts? How many of your moderate drinkers can be insured on 
 the same basis as total abstainers? This is a very practical question. 
 Since I came to England, I have been studying up the history of some 
 of your life assurance societies, and I hold in my hand literal extracts 
 from their own documents not temperance publications at all; and the 
 great outcome is that the total abstainer is paid from 7 or 10 up to 15 and 
 17 per cent, bonus over and above the moderate drinker. That is an actual 
 result; that is not the fancy of sentimentalism; that is a broad, indisputable 
 fact which Britons ought to respect as the result of experience. Not long 
 ago, one of the assurance societies was addressed on this point, and made, 
 through its secretary, the following report I have the original letter in my 
 possession ' During the past sixteen years we have issued 9,345 policies on 
 the lives of non-abstainers, but are careful to exclude any who are not 
 strictly temperate, and 3,396 on the lives of abstainers; 524 of the former 
 have died, but ninety-one only of the latter, or less than half the propor- 
 tionate number, which, of course, is 190.' Less than half the number of 
 abstainers have died compared with the number that have died among non- 
 abstainers who were strictly temperate; and this is after an experience of 
 sixteen years. 
 
 " Are life insurance societies to be allowed to go beyond the Church in 
 their regard for the health of men, body and soul ? It is to be remembered 
 that many whose lives are assured as those of total abstainers were not 
 always abstinent. The contrasted figures will grow yet more striking when 
 the abstainers are such from birth. These societies are not governed ac- 
 cording to Biblical rules; they are not governed by this or that theory in 
 science. Theirs is stern common-sense applied to a selfish problem, and 
 the outcome of It, under long experience, is like a peal of thunder from 
 Sinai. It is high time for the pulpit, it is high time for the pew, it is high 
 time for the young men to arouse themselves when such are the signs of the 
 times in secular societies. Here is the sea rising in a tide that kisses the Alps." 
 
 5 
 
CHAPTER VIII. 
 
 THE "NEW JERUSALEM MAGAZINE" AND THE WINE QUESTION. 
 
 SEVERAL articles have appeared in the New Jerusalem Magazine, 
 justifying and favoring the use of fermented wine, and its editors 
 have refused to admit any reply. One of these articles we noticed 
 in our tract on " Pure Wine," and the most important part of it 
 will be found in the chapter on "Words for the New Church" in 
 this work, to which we call the attention of the reader, conse- 
 quently it is unnecessary to notice it further here. 
 
 InNo. XL.(June, 1880), the reader will find the most skillful 
 and adroit attempt which, within our knowledge, has ever been 
 made to justify the use of intoxicating drinks by or from the 
 Writings of Swedenborg. The article is lengthy and strictly 
 partisan ; and the argument which, taken by itself, is quite 
 plausible, is based upon a single paragraph from the "Arcana;" 
 but, as the reader will observe, it ignores the philosophy of 
 Swedenborg as to the origin of good and evil uses, and leaves 
 unnoticed a large number, if not hundreds of passages in his 
 works, which teach a very different doctrine ; and the express, 
 positive declarations of Swedenborg as to the inherent quality of 
 fermented wine. But we will insert the essential part of the 
 article from the Magazine, so that our readers may have an 
 opportunity to judge for themselves, for we wish them to view both 
 sides of this important question. The truth is what we all should 
 desire, that it may be a lamp unto our feet ; and if we would 
 travel safely we must walk in its light, and allow neither precon- 
 ceived ideas nor our sensual appetites to blind us, " so that hav- 
 ing eyes we see not." The Magazine writer says : 
 
 "HAS PURE FERMENTED SUBSTANCE A GOOD CORRESPONDENCE? 
 
 " It would seem that no doubt can remain upon this point 
 to one who recognizes the truth of what Swedenborg teaches 
 
 (98) 
 
THE "MAGAZINE" AND THE WINE QUESTION'. 99 
 
 upon the subject. In the 'Arcana,' 7906, he says: 'That the 
 leaven denotes the false may be manifest from those passages 
 where leaven and leavened, also where unleavened, are named, as 
 in Matthew Jesus said : 'Take heed and beware of the leaven of 
 the Pharisees and of the Sadducees ;' afterward, the disciples 
 understood that he had not said that they should beware of the 
 leaven of bread, but of the doctrine of the Pharisees and Sad- 
 ducees (Matt. xvi. 6-12), where leaven manifestly denotes false 
 doctrine. Inasmuch as leaven signifies the false, it was forbidden 
 to sacrifice upon what was leavened the blood of the sacrifice 
 (Ex. xxiii. 1 8, and xxxiv. 25) ; for by the blood of the sacrifice 
 was signified holy truth ; thus truth pure from all falsity. It 
 was also ordained that the meat offering, which was offered 
 upon the altar ' should not be baked with leaven' (Lev. vi. 17), 
 and that ' the cakes and wafers also should be unleavened ' (Lev. 
 vi. n, 12, 13). 
 
 "But notwithstanding these laws against leaven, and being 
 baked with leaven, it is most remarkable that, as Swedenborg 
 proceeds to say, truth cannot be purified from the false without 
 what answers to leavening. He says : 
 
 "'As to what further concerns what is leavened and unleavened, it is to 
 be noted that the purification of truth from the false appertaining to man 
 cannot possibly exist without leavening (fermentation), so called, that is, 
 without the combat of the false with truth, and of truth with the false; but 
 after that the combat hath taken place, and the truth hath conquered, then 
 the false falls down like dregs, and the truth exists purified; like wine 
 which grows clear after fermentation, the dregs falling down to the 
 bottom. This fermentation or combat exists principally when the state 
 appertaining to man is turned, namely : when he begins to act from the 
 good which is of charity, and not as before from the truth which is of faith; 
 for the state is not yet purilied when man acts from the truth of faith, but 
 it is then purified when he acts from the good which is of charity, for then 
 he aces from the will; before, only from the understanding. Spiritual com- 
 bats or temptations are leavenings" or fermentations," in the spiritual sense, 
 for on such occasions falses are desirous to conjoin themselves to truths, 
 but truths reject them, and at length cast them down, as it were to the 
 bottom, consequently refine. In this sense is to be understood what the 
 Lord teaches concerning leaven, in Matthew : " The kingdom of the heavens 
 
100 THE "NEW JERUSALEM MAGAZINE" 
 
 is like unto leaven which a woman took and hid in three measures of meal 
 until the whole was leavened "(xiii. 33), where meal denotes the truth that 
 gives birth to good. * * * Because, as was said, such combats as are 
 signified by leavenings or fermentations have place with man in the state 
 previous to a new state of life; therefore also, it was ordained that when 
 the new meat offering on the feast of the first-fruits was brought, the wave 
 offering should be baked leavened, and should be the first fruits to Jehovah. 
 (Lev. xxiii. 16, 17).' 
 
 " From this we see that though leaven represents what is false, 
 yet we cannot come into genuine good without conflict with it, 
 which involves its presence, nor without passing through a state 
 of spiritual fermentation answering to that of natural fermenta- 
 tion. Not to have leaven in our houses is to banish the false 
 from our minds in the only way it can be, by successful combat 
 against it in the Lord's strength, which actually and effectually 
 casts it out of our minds. We have no protection against the 
 false, and all our tendencies favor its presence, until in conflict 
 with it we obtain the victory. 
 
 " As man is not pure without this spiritual fermentation, so the 
 passage teaches us that the juice of the grape is not pure without 
 natural fermentation ; and that by the process of natural ferment- 
 ation a liquid substance is produced that justly represents truth 
 in man purified from the false, which is, in substance, the good of 
 charity. 
 
 " It is especially to be noticed here, not only that the purifica- 
 tion of the juice of the grape is effected by means of fermentation, 
 but also that of meal or flour. For Swedenborg says, ' meal 
 denotes truth that gives birth to good.' As truth cannot be 
 pure without spiritual combat against the false, which casts it 
 out, so good cannot otherwise be rendered pure. And when 
 the false is cast out by its subjugation in temptations, then both 
 truth and good become pure. And so if we think of things 
 instead of terms, we see that as leaven is the false, things become 
 unleavened, that is, free from the false by the very process of 
 what is called leavening. This subject is treated of in D. P. 284. 
 
 "That there is a real relation of correspondence between 
 the effects resulting from a successful meeting of spiritual temp- 
 
AND THE WINE QUESTION. 101 
 
 tation and the product of natural fermentation, is most fully 
 confirmed by the statement which Swedenborg makes when he 
 says 'spiritual combats or temptations are leavening s in the 
 spiritual sense? 
 
 "When we consider what leaven represents that is, the false 
 and the false united with and flowing from evil we can under- 
 stand why it is so severely denounced in the Scriptures, and why 
 he who eats it shall be cut off, that is, be destroyed or con- 
 demned. It means that the appropriation of falsity and evil 
 destroys man's spiritual life. 
 
 "But when we understand that there are two results of a 
 nature opposite to each other that may arise out of the presence 
 of the false that causes spiritual fermentation, one of which 
 results is the adoption and confirming of the false, and the 
 other the effectual rejection and casting out of the false, then 
 we can see that the former result is what is aimed at in the 
 condemnation and not at all the latter, which, though it is the 
 presence of the false that causes the fermentation, could never 
 have been brought about without it. It is the doctrine of the 
 Pharisees and the Sadducees the false not seen as false and 
 rejected, but confirmed that makes deadly leaven. But, on the 
 other hand, the false seen, guarded against, and altogether rejected, 
 causes the leavening in its result to be the effectual establishing 
 of the kingdom of heaven causes it to be what is represented by 
 the ' leaven which the woman took and hid in three measures of 
 meal till the whole was leavened.' 
 
 "This expression is very suggestive; for a woman signifies 
 affection for the truth. It is an affection for the truth secretly 
 fighting against the false, which alone can cause a successful result 
 to the spiritual fermentation. 
 
 "Very instructive also is the concluding portion of the 
 extract given : ' Because with man such combats, which are sig- 
 nified by fermentations, exist in the state preceding a new one of 
 life ; therefore, also, there is a statute' that the two wave loaves of 
 fine flour should be baked with leaven, and should be the first 
 fruits unto the Lord. 
 
102 THE "NEW JERUSALEM MAGAZINE" 
 
 "Waving the offering represents the acknowledgment of the 
 Lord. Baking, as it is effected by fire, represents good flowing 
 in from the Lord when He is acknowledged. When from an 
 affection for the truth we have fought secretly against the false, 
 until, in despair, we cease to trust in ourselves, and look to the 
 Lord for help ; then there is an end of the conflict, and the good 
 of love, which the baking represents, flows in from the Lord, 
 and the leaven of the false is effectually removed. Then there 
 exists a new state of life, or a state of new life, which is the state 
 for receiving the Holy Supper." 
 
 The Lord says in Matthew, that "The kingdom of the 
 heavens is like unto leaven, which a woman took and hid in three 
 measures of meal, until the whole was leavened." "Meal in the 
 above passage," says Swedenborg, "denotes the truth that gives 
 birth to good." It is not difficult to understand this comparison 
 in its literal sense, for it shows the gradual progress of the king- 
 dom of heaven in man until he is wholly changed, as leaven 
 progresses until the whole of the meal is leavened ; nor is it 
 difficult to understand how the sure and steady progress of the 
 natural leavening may even correspond to the sure and steady 
 progress of the kingdom of heaven in man during his regenera- 
 tion. But it is not so easy to understand how leaven, in any 
 other manner, can correspond to the kingdom of heaven ; for it 
 is the kingdom of heaven which is likened unto leaven, and not 
 the false to which leaven corresponds. "The woman signifies 
 the Church" (A. C. 252, 253), or the affection for truth in man. 
 To take and hide would seem to mean to apply or to appropriate 
 to one's self. Now for man, from the love of truth which the 
 Lord has implanted in him, to seek and appropriate the false 
 until his three measures of meal, or all the truth which he pos- 
 sesses, which should give birth to good, is falsified, would seem 
 to be the correct interpretation of the latter part of the above 
 verse, according to correspondences ; and if we can regard the 
 kingdom of heaven as referring to the perverted state of the germs 
 and remains implanted by the Lord in man, it may, perhaps, be 
 
AND THE WINE QUESTION. 103 
 
 the correct meaning ; for we know that in the Word, the apparent 
 truth is not always the real truth, any more than it is in nature. 
 
 Of one thing we feel confident ; and that is, that, after reading 
 the numerous passages from Swedenborg, to be found in this 
 work, and even in this chapter, the reader will be satisfied that 
 the interpretation given by the above writer, in the New Jerusalem 
 Magazine, of the above parable, and of several of the passages in 
 the paragraph from the "Arcana," is not correct ; for it does not 
 accord with either the Word of the Lord or the writings of the 
 Church. The explanation which the writer has suggested as to 
 the possible true meaning of the parable of the kingdom of 
 heaven and leaven, may be as far from the truth as the above 
 writer's explanation, and he will not say that it is not ; for where 
 he has not the clear light of Swedenborg's interpretation, he 
 treads with hesitancy, and would do so carefully and not dogmati- 
 cally, leaving every one to judge for himself. 
 
 What are we to think of the ingenious theory of our brother 
 for ingenious it really is speaking of the fermentation of wine 
 and meal, that : "Things become unleavened, that is, free from 
 the false, by the very process of what is called leavening," so that 
 the wine and bread which have been through the process of 
 leavening or fermentation are really unleavened wine and bread ? 
 The writer confesses that this is a new idea to him, and he does 
 not believe that it was ever thought of before by Jew or Christian, 
 and certainly not by Swedenborg; for, if the latter had ever 
 thought of it, and had thought the idea true and useful, it is quite 
 certain that, among all of his frequent references to unleavened 
 and leavened bread and wine, he would have said something 
 about it. But the fact, so manifest in the Writings of Sweden- 
 borg, that he never even thought of applying such an idea to the 
 fermentation of material wine and meal, does not prove that it is 
 untrue. If true, it is a very important prop, and will do much 
 toward upholding wine and whisky drinking, and the consequent 
 drunkenness, for all time to come. How the Rev. Dr. Crosby 
 will rejoice when he gets hold of it ! But unfortunately, perhaps, 
 the writer is too short-sighted to be able to see that this theory 
 
104 THE "NEW JERUSALEM MAGAZINE" 
 
 is correct. In fact, when applied to material wine and meal, he 
 believes it to be entirely erroneous ; and his reasons will become 
 more and more manifest to the reader all through this chapter ; 
 but he will name some of them here. The essential product of 
 fermentation or leavening is alcohol, whether it be wine, bread, 
 or barley that is being fermented that alone causes drunkenness. 
 In the case of bread it is all driven off by baking with fire, in wine 
 it is all carefully preserved. Will our brother tell us which of these 
 substances is pure and unleavened ? It is perfectly clear that one 
 or the other is not unleavened according to this new theory. 
 Let him boil his wine until all the alcohol is driven off, and the 
 writer will cease to controvert his theory ; for it will then be as 
 harmless as baked, leavened bread. The bread has been, in a 
 measure at least, purified by fire, but the fermented wine has not 
 been, and the reader will please bear in mind that it was the bread 
 thus purified which was offered in the wave offering. 
 
 The fundamental mistake of our brother, and of other writers 
 who attempt to justify the use of intoxicating drinks from the 
 Writings of Swedenborg, lies in their assuming that the grape and 
 its juice, and wheat and its meal, like man, have fallen from their 
 original state of purity, and can only be restored by fermentation ; 
 as man is purified by combats during regeneration. While we 
 know that the grape, and wheat, may become uncultivated and 
 wild from the neglect of man, and may become diseased, yet 
 there is not one word to be found in the Sacred Scriptures, nor in 
 the Writings of Swedenborg, nor a single fact in science to show 
 that good, clean, healthy, cultivated grapes and wheat are not as 
 free from impurity, and as capable of sustaining and supplying the 
 wants of the human body, when used as food, as they ever were. 
 How unreasonable, then, to attempt to base an argument in favor 
 of intoxicating drinks upon such a groundless assumption. 
 
 We shall see that Swedenborg gives to the grape and its juice, 
 and to corn, or wheat, and its meal, a good signification, which 
 he certainly would not have done, if they were so impure that 
 they are not fit for human food and for sacramental purposes, 
 until after fermentation. 
 
AND THE WINE QUESTION. 105 
 
 Fermentation or leavening is but the first stage in the disor- 
 ganization or decay of certain organized substances, and alcohol 
 i? the chief product ; the next change produces vinegar in wine 
 and a similar acid in bread. In fermenting dough it requires 
 great care to prevent the bread becoming sour ; and the same is 
 true of wine, for by the time the wine is well fermented, a portion 
 of the alcohol has passed or changed into vinegar ; therefore it 
 is questionable if there is a single gallon of what our brother 
 would call, or regard as, well purified, fermented wine in the 
 country, which does not contain vinegar ; and much of it a com- 
 paratively large per cent. Now, has vinegar a good correspond- 
 ence ? And is a wine containing it, pure and suitable for sacra- 
 mental purposes ? We think not. 
 
 Wine is not regarded as fermented or leavened wine until the 
 process of fermentation has been completed. While fermenting 
 it is neither called, nor regarded as, fermented wine, but is still 
 new wine or must ; and that it was so regarded and spoken of by 
 Swedenborg is manifest ; in fact, where care is not used to 
 prevent fermentation, new wine or must is rarely seen, except by 
 the maker, in any other condition than undergoing the process 
 of fermentation, consequently Swedenborg speaks of it as disa- 
 greeing with the stomach ; but new wine or must, before ferment- 
 ation has commenced, although containing more body, may be as 
 clear as fermented wine, and in a given quantity is more accept- 
 able to the unperverted taste, stomach, and head than fermented 
 wine. 
 
 In the above article from the New Jerusalem Magazine, it 
 will be seen that the writer assumes and attempts to prove 
 that the juice of the grape, must or new wine, meal and flour, 
 are not pure until they have been through the process- of ferment- 
 ation ; and, consequently, before they have been fermented they 
 are not sukable to be used in the Holy Supper, and, of course, 
 not suitable as articles of food. He gives us to understand that 
 not being pure their correspondence is not good. Right here, we 
 will bring the testimony of Swedenborg as to the inherent quality 
 of the liquid which is produced by his process of purification. 
 
io6 THE "NEW JERUSALEM MAGAZINE" 
 
 " Falses not from evil may be compared to water not pure, 
 which being drunk does not induce drunkenness, but falses from 
 evil may be compared to such wines and strong drinks as induce 
 drunkenness." (A. .1035.) 
 
 Now, surely, if unfermented wine is not pure, as our good 
 brother represents, it never causes drunkenness, like his wine 
 which has been purified by leavening ; but we can see, from the 
 above comparison, that unfermented wine is to fermented wine 
 what pure water is to impure water. And we will bring another 
 comparison which will throw a little light, perhaps, upon one of 
 the comparisons upon which our brother has based his arguments. 
 
 " Inasmuch as evil is contagious, and infects as a fermenting 
 body infects dough, thus at length infects all." (A. C. 6666.) 
 Infect means to taint or corrupt. 
 
 " Good uses," says Swedenborg, " are from the Lord and evil 
 uses are from hell. Evil uses were not created by the Lord, but 
 that they originated together with hell." (D. L. W. 336.) 
 Among the evil uses he enumerates all kinds of poisons in a 
 word, "all things that do hurt and kill men." (Ibid 339.) Here, 
 then, is a criterion by which we must judge of the suitability of any 
 article for nourishing and supplying the wants of our natural bodies. 
 It should be evident to every one that substances which have 
 their origin from hell, which, when used as we use legiti- 
 mate articles of food and drink, seriously endanger, hurt and kill 
 men, should never be used for such purpose. Now, gentle reader, 
 you who. desire the best good of your fellow-men, we ask you 
 seriously, if you do not see or witness all around you a radical 
 difference between the action of water, milk, and the unferment- 
 ed juice of the various fruits, and the action of fermented wine, 
 beer, and other intoxicating drinks ? all resulting from the de- 
 struction or perversion of good and useful articles, by leaven, a 
 substance unquestionably having its origin or life from hell. With 
 what you have witnessed of the effects of such liquids, are you 
 surprised to find that Swedenborg compares intoxicating wine 
 and other strong drinks to falses from evil, and that he deliber- 
 ately calls whisky " so pernicious a drink"? 
 
AND THE WINE QUESTION. 107 
 
 With the philosophy of Swedenborg as to good and evil uses 
 for sustaining the body, so clearly against the use of intoxicating 
 drinks, with his comparison of such drinks to falses from evil ; 
 and with his solemn declaration that intoxicating drinks are so 
 pernicious that their immoderate use threatened the downfall of 
 the Swedish people in his day; is it not strange that any reader of 
 his works should search carefully through them, to find here and 
 there a passage which he thinks can be so construed as to justify 
 their use ; thus, perchance, justifying himself and encouraging 
 others to pursue a course of life which has destroyed so many of 
 their fellow-men, body and soul ? 
 
 To render Swedenborg consistent with himself and with well- 
 known facts, as we believe he always is, we shall find ourselves 
 compelled to place a very different construction upon the 
 quotations made by our brother from what he has done. We 
 understand Swedenborg's meaning is simply to liken the combat 
 which takes place, of the false with truth and of truth with the 
 false, in the purification of truth from the false in the regenera- 
 tion of man, and the purity of truth after truth has conquered, 
 to the fermentation and clearness of the wine after fermentation ; 
 for he says that, after " truth has conquered, then the false falls 
 down like dregs and truth exists purified, like wine which grows 
 clear after fermentation, the dregs falling to the bottom." This 
 would seem clearly to be the meaning, and, that he could have 
 had no reference to the inherent quality of the resulting wine 
 excepting its clearness, is manifest ; for leaven signifies the false, 
 and the unfermented must or new wine signifies " truth derived 
 from the good of charity;" also, "the divine truth of the New 
 Testament, consequently of the New Church." There is no 
 evidence to be derived either from the Word of the Lord, the 
 Writings of Swedenborg, or from science, that it contains any 
 impurity, or anything which does not correspond to truth and 
 good, most harmoniously united in the fruit of the vine by the 
 Lord for the nourishment of man. 
 
 The blood of grapes, we are told by Swedenborg, denotes the 
 good of love, " and in the supreme sense the Divine Good of the 
 
108 THE "NEW JERUSALEM MAGAZINE" 
 
 Lord from His Divine Love." (A. C. 6378.) Does the above 
 look as though the blood of the grape is impure, and that it re- 
 quires leavening to purify it ? 
 
 " ' And the floors shall be filled with pure corn, and the wine- 
 presses shall overflow with new wine and oil' (Joel ii. 24) . And 
 again (iii. 18), 'It shall come to pass in that day the mountains 
 shall drop new wine, and the hills shall flow with milk, and all the 
 rivers of Judah shall flow with waters, and a fountain shall go 
 forth from the house of Jehovah ;' speaking of the Lord's king- 
 dom where, by new wine, by milk, and by waters are signified 
 things spiritual whose abundance is thus described." (A. C. 
 
 Do presses overflow with fermented wine, or mountains drop 
 fermented wine ? We know that it is unfermented wine to which 
 reference is made in the above passages, and it is not difficult to 
 understand that wine and new wine, when spoken of in a good 
 sense in the Word, always mean unfermented wine. There are 
 two or three expressions, in the quotation from Swedenborg, 
 made by the writer in the Magazine, as a basis for his argument ; 
 which, if he had heeded, we think would have shown him that 
 the ideas in regard to purifying natural wine and meal, which he 
 has advanced, are not justified by the quotation he has made. 
 
 First : It is "the purification at truth from the false appertain- 
 ing to man, (which) cannot possibly exist without leavening, 
 SO-CALLED" or without combat. 
 
 Second: "And the truth hath conquered;" but supposing, as 
 in the case of fermented wine, the truth has not conquered in 
 the combat ; what then ? 
 
 Third : "Spiritual combats or temptations are leavenings inthe 
 spiritual sense" Now, if the writer in the Magazine had read 
 the last sentence quoted above in the light of the first, it would 
 seem that he could hardly have failed to see the truth upon this 
 important subject. 
 
 In the various passages which we have quoted from the Writ- 
 ings of Swedenborg, in regard to the blood of the grape, and must 
 or new wine, we have these various unfermented products of 
 
AND THE WINE QUESTION. 109 
 
 the vine having a good correspondence, according to Sweden- 
 borg ; but the reader will find this subject more fully considered 
 in the chapter on "Two Kinds of Wine." 
 
 Now leaven, signifying, as Swedenborg tells us, " evil and the 
 false, which should not be mixed with things good and true" 
 becomes mixed with the must or new wine, and a combat ensues ; 
 but, alas ! for the argument of our brother, the leaven overcomes, 
 conquers, and actually destroys the most of the sugar, gluten, and 
 phosphorus, and casts down as dregs the vegetable salts, all so 
 useful to nourish the material body, and " make glad the heart of 
 man." The resulting leavened wine is full of a poisonous sub- 
 stance or liquid, the effete product of leaven, which, as to its 
 inherent quality, is so pernicious that Swedenborg compares 
 even the wine which contains it to falses from evil, as we have 
 shown elsewhere. It is not the abuse which is compared, but 
 the wine itself. That there is no true correspondence between 
 the two processes is perfectly clear, for in the spiritual ferment- 
 ation or combat the truth overcomes, or should overcome, the 
 false ; whereas, in the natural fermentation of wine, that which 
 corresponds to. the false overcomes that which corresponds to 
 the truth and good, and actually destroys and casts it down ; 
 leaving a fluid which derives its life from the activity or perver- 
 sions wrought by the leaven, and which is never found in the 
 grape, nor in wine, until man has preserved it in man - made 
 vessels, and with care retained it at a certain temperature (and in 
 the warm climate of Syria this required great care), and leaven 
 has commenced its work of destruction. It is then, as we see, 
 produced by the action of leaven, and leaven alone, on the true, 
 and good wine. Is it possible, we ask, for such a fluid to have a 
 good correspondence ? We know that it has not, by its effects 
 on man, when he appropriates or drinks it. 
 
 The above writer says : " It is especially to be noticed here, not 
 only that the purification of the juice of the grape is effected by 
 means of fermentation, but also that of meal or flour. For 
 Swedenborg says, ' meal denotes truth that gives birth to good.' 
 As truth connot be pure without spiritual combat against the 
 
HO THE "NEW JERUSALEM MAGAZINE" 
 
 false, which casts it out, so good cannot otherwise be rendered 
 pure." 
 
 Now we understand this very differently. Truth and good as 
 they appertain to man are not pure,, but as they come from the 
 Lord they are pure ; and the same is true of the grape and its 
 juice, and wheat and its meal, before either man, leaven, or decay 
 has perverted them ; for they are the " good gifts of God to 
 man." 
 
 This view, we think, is abundantly confirmed by Swedenborg, 
 for he says : " Flour or meal signifies celestial truth, and wheat 
 celestial good." (A. R. 778.) Are these impure? Have we 
 any natural substances of a higher signification ? Fine flour, and 
 also meal, denote truth which is from good. (A. C. 9995.) 
 
 Now, my reverend brother, do you really think the above 
 substances can be purified by leavening them ? No, no ! For 
 "what is leavened," says Swedenborg, " denotes what is falsified." 
 (A. C. 8051.) 
 
 " The thing falsified, which is signified by what is leavened, 
 and the false which is signified by leaven, differ in this, that the 
 thing falsified is truth applied to confirm evil, and the false is 
 everything that is contrary to truth." (A. C. 8062.) 
 
 " By its being unleavened, or not fermented, is signified that it 
 should be sincere, consequently from a sincere heart, and free 
 from things unclean. * * * Fine flour made into cakes 
 in general represented the same thing as bread, viz., the celes- 
 tial principle of love, and its farina the spiritual principle." 
 (A. C.2i 77 .) 
 
 Now, does it appear in the light of the above extracts from 
 Swedenborg's teachings, that meal requires to be purified by 
 leaven or fermentation, before it is fit for use ? The action of 
 leaven upon meal or dough is similar to its action on wine ; it 
 destroys and perverts, to the extent it progresses, the true, good, 
 and useful organic compounds which exist in the meal or flour ; 
 but as the dough is generally put into the oven and baked before 
 this disorganizing process has proceeded so far as to waste any 
 considerable quantity of it, and the leaven is destroyed, and the 
 
AND THE WINE QUESTION. in 
 
 chief product of fermentation alcohol is driven off by heat from 
 fire, which signifies love or good from the Lord ; for this reason 
 the bread becomes comparatively harmless, and never causes 
 drunkenness like fermented wine ; and, therefore, there is not the 
 same objection to its use either as an article of food, or in the 
 most Holy Supper, that there is to the use of fermented wine ; 
 but the writer would not recommend it for the latter purpose, yet 
 he would many times rather use it than to use fermented wine. 
 
 Speaking of "unleavened bread," Swedenborg says: "Un- 
 leavened bread is good purified from the false." (A. C. 8058.) 
 
 " By leaven is signified the false, and thus by unleavened or 
 unleavened bread, good purified from falses." (A. C. 9287.) 
 
 "That hereby is signified what is purified from all falses, 
 appears from the signification of what is unleavened, as denoting 
 what is purified from the false : the reason why unleavened has 
 this signification is, because leaven signifies the false. (A. C. 7853.) 
 
 "'And ye shall observe unleavened bread,' that hereby is signi- 
 fied that there shall be no false, appears from the signification of 
 unleavened bread, as denoting what is purified from all false." 
 (A.C. 7897.) 
 
 "The reason why what is unleavened signifies what is purified 
 is because leaven signifies what is false derived from evil; hence, 
 what is unleavened signifies what is pure, or without that false 
 principle. The reason why leaven signifies what is false derived 
 from evil is, because this false principle defiles good and also truth, 
 likewise because it excites combat, for on the approach of that 
 false principle to good, heat is produced, and as it approaches to 
 truth it excites collision." (A. C. 9992.) 
 
 This is precisely what follows when leaven approaches new 
 wine ; the wine becomes warm, thick, and muddy. A very useful 
 lesson is taught us in the above paragraph, and that is that we 
 should shun the false because it defiles good ; and for the same 
 reason we should shun leavened or fermented wine, which we 
 have seen corresponds to the false, for its use defiles both body 
 and soul, as every day's observation shows us. 
 
112 THE "NEW JERUSALEM MAGAZINE" 
 
 The September number of the Magazine publishes an article 
 on "Wine in the Word and the Doctrines," which contains some 
 curious statements, to say the least. Among them the following : 
 Speaking of the " extremists," in the temperance reform, the writer 
 says : " Of which the writer wishes to say that he is an earnest, 
 and for his brethren's sake, a totally abstaining advocate." And 
 yet our brother labors with might and main to justify the use of 
 fermented wine from the point of view of the Bible, and the writ- 
 ings of the Church. 
 
 But if fermented wine is a good and useful article to drink, why 
 does he abstain, and advise others for their own sakes to totally 
 abstain from its use ? Is it not perfectly clear from the above 
 admission, that our brother regards fermented wine, when used 
 as a drink, as a seductive and dangerous fluid ? and that it is not 
 safe for any other man than himself to use it ; and as to himself 
 the above language leaves it a little questionable whether he 
 regards it safe for him to use it or not. The present writer will 
 simply hint to him that it would be unquestionably more dan- 
 gerous for him to use it than it would be for many other men ; 
 for it seems quite clear that he would use it, if he were to use it 
 at all, if we can judge by his language, in violation of the clear 
 dictates of his understanding, and the promptings of his con- 
 science. It is never well to act thus. 
 
 We think that if the writer had examined the subject a little 
 more carefully in the light of the Word of the Lord and the 
 writings of the Church, he would have hesitated before making 
 the following positive statement, or of including must or unfer- 
 mented wine with tirosh: V ' 
 
 " It will be seen, then, that the attempt to make the Word 
 commend tirosh, and to infer that sweet wine has always a good 
 signification, is not only unreasonable when we think of the 
 pervertible nature of man, but utterly breaks down when we 
 examine the passages themselves." 
 
 And the following are the scriptural illustrations by which he 
 attempts to justify the above conclusions. "Whoredom and 
 tirosh \mustum~\ take away the heart (Hos. iv. n). "They 
 
AND THE WINE QUESTION. 113 
 
 assemble themselves for corn and tirosh [musfum], and they 
 rebel against me" (Hos. vii. 14). 
 
 If tirosh has a bad signification in both of the above passages, 
 so has corn ; if one is condemned, so is the other ; but it seems 
 perfectly clear in the light of a careful study of the Writings of 
 Swedenborg, that neither of these substances in the passsages 
 referred to, especially in the last one, has a bad signification. In 
 Swedenborg's "Angelic Wisdom," concerning the divine love 
 and wisdom, speaking of the uses for sustaining the body, he says 
 that there are good and evil uses ; and that the good uses, or, in 
 other words, substances, are created by the Lord, and are useful 
 to build up and sustain the body, and "make glad the heart of 
 man." "Corn shall make the young men cheerful, and tirosh 
 \rnus tum~\ the maids" (Zech. ix. 17). Good uses, Swedenborg 
 informs us, can be abused, but abuse does not take away 
 use, except in those who abuse them. Now, when men give 
 themselves up to a gluttonous use of corn and wine, and drink sweet 
 unfermented wine (as we are told by ancient writers that some 
 of the ancients did, until their stomachs could hold no more, 
 and then vomit it that they might enjoy the pleasure of drinking 
 again ) , although it never causes drunkenness, it becomes an abuse 
 of a good use, but it does not change the substance into an evil 
 substance or use. Cannot our brother see this? Substances 
 which nourish and build up the body, giving substance, strength, 
 and health, and which do not cause disease, are always good 
 uses, and never bad uses ; but we have shown above, from the 
 testimony of Swedenborg, that, although they maybe abused, yet 
 their life is from heaven and abuse cannot change it. 
 
 Of a totally different character are evil uses, Swedenborg 
 informs us. Among such uses he classes all substances which, 
 when used as food or drink, do hurt and kill men. He assures 
 us that they have their origin from hell. As we have stated else- 
 where, of no other substance on earth have we such long-continued, 
 uniform testimony, sustained by our own observation, that it hurts 
 and kills men as we have that fermented wine does this ; 
 and it not only hurts and kills the body, but it also debases and 
 
114 THE "NEW JERUSALEM MAGAZINE" 
 
 depraves the mind, and causes the most fearful delirium and 
 insanity. 
 
 The reader should bear in mind that must is used to designate, 
 not only the unfermented juice of the grape, but also- the juice 
 during the process of fermentation ; and that during the latter 
 state it is polluted by ferment, consequently during that state it 
 has an evil signification, so that must may have a good or a bad 
 signification according to its state. But the reader will find 
 this whole subject treated more fully in the fourth chapter. 
 
 Again, says the writer in the Magazine : " We have seen that 
 the Word has yayin, tirosh, and shechar; that it uses all three in 
 both a good and bad sense, and that there is no room for 
 argument that tirosh is alone commended." Now we have read 
 many volumes on the subject under consideration, and we 
 remember no writer who argues that tirosh is alone com- 
 mended in the Word. It is universally admitted, we believe, by 
 the advocates of total abstinence, that yayin, like the Latin vinum 
 and the English wine, is a generic name like our word cider, and 
 includes new and old wine, unfermented, fermented, boiled, and 
 that which is preserved by filtering, settling, and by adding 
 sulphur and other materials. We do know of one writer who 
 claims that tirosh is only used for the fruit of the vine and sweet 
 or unfermented wine, in which opinion he is perhaps mistaken, 
 as we have shown above. Again, says the above writer : " We 
 notice at once that mustum for tirosh is used (by Swedenborg) 
 carefully, and with consistent reference to its use in the W'ord." 
 
 "It means the 'truth of the natural man' (A. E. 509); 
 1 truth from good in the natural' (A. E. 5117) ; 'corn signifies 
 good, tirosh \_mus tum~\ natural truth of the rational, bread 
 and wine \vinum~\ are predicated'" (A. C. 3580). Again, the 
 above writer says : "We have seen that mustum is understood 
 to denote good in the natural, or good which is exterior. * * * 
 The result of some study is the conclusion that he used vinum 
 for fermented wine, as opposed to miistum for unfermented." 
 The writer gives no distinct intimation that mustum or unfer- 
 mented wine has ever any higher signification than what is 
 
AND THE WINE QUESTION. US 
 
 natural and exterior, and thus he leaves the reader to infer that 
 such is his opinion. 
 
 Now, we ask the intelligent reader of Swedenborg if the above 
 is a fair representation of Swedenborg's teachings ; and if the con- 
 clusions arrived at are those which an unbiased mind would be 
 likely to reach after a fair examination of this whole subject? 
 Let us look, and we shall readily find a few passages which will 
 certainly give a very different view from what he presents ; and, 
 on a more careful examination, we shall find that there are 
 many passages which go to show that unfermented mustum 
 or sweet unfermented wine, has a much higher - signification 
 than that represented above. Surely no one will pretend that 
 the blood of the grape is fermented wine, yet we read that : 
 "The blood of the grape signifies spiritual celestial good, which 
 is the name given to the divine in heaven proceeding from the 
 Lord." (A. C. 5117.) Does this need refining by man's inge- 
 nuity ? 
 
 "Must," says Swedenborg, "signifies the same as wine, viz., 
 truth derived from the good of charity and love." (A. E. 695.) 
 It will be seen that the above is a general declaration, and not a 
 specific application, as in the instances quoted by the above 
 writer. Again, we are told that, " By the produce of the wine- 
 press was signified all the truth of the good of the Church, the 
 same as by wine." (A. E. 799.) 
 
 The produce of the wine-press is neither more nor less than 
 unfermented wine. 
 
 Not a single drop of fermented wine was ever produced by a 
 wine-press from sound, healthy grapes. Fermented wine is pro- 
 duced by the violent action of ferment, and by ferment alone, on 
 the juice of the grape, decomposing and destroying the organized 
 substances created by the Lord in the grape, most admirably 
 adapted for the sustenance of man. 
 
 On a careful examination, it will be difficult to avoid the 
 conclusion that new wine must mean either the unfermented 
 juice of the grape, or the juice during fermentation. Now, 
 when it is spoken of favorably and commended in the 
 
n6 THE "NEW JERUSALEM MAGAZINE" 
 
 Word, it is evident that it must mean unfermented juice of the 
 grape ; for surely no one can for a moment suppose that wine or 
 must during fermentation, full of ferment and the heterogeneous 
 substances which it has developed, can have a good signification. 
 Even the above writer cannot claim this. 
 
 " New wine " (Luke xv. 29), says Swedenborg, " is the divine 
 truth of the New Testament, consequently of the New Church, 
 and old wine is the divine truth of the Old Testament, conse- 
 quently of the Old Church." Now, will our brother tell us which 
 has the highest signification new or old wine ? We have abun- 
 dantly shown elsewhere that the best old wines of the ancients in 
 Bible days were not generally fermented wines, but that they 
 were unfermented wines. 
 
 There remains but one subject more in the article in the New 
 Jerusalem Magazine which requires notice, and that is Sweden- 
 borg's comparisons ; and, although we have already considered 
 them in writing other parts of this work, still as the arguments 
 of the New Church advocates for the use of intoxicating drinks 
 are generally chiefly based upon these comparisons, we will 
 present to the reader the comparisons selected by the above 
 writer, with his comments in full, adding a few notes of our own in 
 brackets, so that the reader may have the latest presentation by 
 our opponents of the comparisons from Swedenborg before him. 
 The writer says : 
 
 "He (Swedenborg) says of spiritual fermentation, that 'purifi- 
 cation is effected in two ways, by spiritual temptations and 
 fermentations ; the former are combats against evils and falsities/ 
 the latter are 'evils and falsities which, being let in, act like 
 ferments put into meal and unfermented wines mustis [that is, 
 they excite combat] , by which heterogeneous things are separated 
 and homogeneous conjoined and made pure and clear' [mani- 
 festly in the spirit of man and not in the wine]. (D. P. 25.) 
 
 "This is unmistakable. The leaven [spiritual leaven] is evil in 
 its character. The result, if the process is carried out, is good, 
 namely, [spiritual] purification. 
 
AND THE WINE QUESTION. . 117 
 
 "Again, he likens the reforming process to the fermentation, of 
 vinum or sicera, and he adds : 
 
 " ' If the good overcomes, the evil with its falsities is removed 
 to the sides as the lees fall to the bottom of the vessel, and the 
 good becomes like generous vinum after fermentation and clear 
 sicera. [Becomes clear, like generous or strong wine after 
 fermentation]. But if the evil overcomes, then the good with 
 its truth is removed to the sides, and becomes turbid and foul 
 like unfermented rinum and unfermented sicera. 1 (D. P. 284.) 
 [Wine is called unfermented wine until fermentation is completed, 
 or at least far advanced ; and as fermentation generally commences 
 within twenty-four hours from the time the wine flows from the 
 press, if no measures are taken to prevent it, it is evident that 
 Swedenborg had in mind wine in this state ; for wine in which 
 fermentation has not commenced is neither turbid nor foul, and, 
 as we well know, is often kept for years without becoming either.] 
 
 " These are plain words, a comparison being made which would 
 not be made if clear sicera was a decayed product, nor if unfer- 
 mented vinum was perfect wine. 
 " So again we read : 
 
 '"The purification of truth from falsity in man cannot take 
 place without fermentation, so-called ; that is, without combat, 
 But after that the combat has taken place and the truth has con- 
 quered, then the falsity falls like lees, and the truth exists puri- 
 fied ; like vinum, which, after fermentation, grows clear, the 
 lees falling to the bottom.' (A. C. 7906.) [By spiritual fer- 
 mentation, so-called, we are told above he means spiritual 
 combat falsity falls like lees, and the truth grows clear like 
 wine after fermentation that is all.] 
 
 " That this was Swedenborg's full understanding of the process 
 of fermentation also appears from his use of the illustration in a 
 letter to Dr. Beyer, dated Stockholm, December 2pth, 1 769, in 
 which, speaking of opposition, he said : ' Such a noise does no 
 harm, for it is like that of fermentation in the preparation of wine, 
 by which it is cleared of impurities ; for unless what is wrong is 
 ventilated and thus expelled, what is right cannot be seen and 
 
Il8 - THE "NEW JERUSALEM MAGAZINE" 
 
 adopted.' [Fermentation simply clears the wine of the impurities 
 developed by the ferment.] 
 
 " There is no word adverse to this, so far as is known." 
 
 With all due respect to the above writer, we unhesitatingly 
 affirm that Swedenborg's writings are full of words adverse to the 
 construction which he has placed iipon the above comparisons 
 which he has selected from Swedenborg's works. To admit 
 what the above writer assumes, would be to admit that Sweden- 
 borg contradicts himself and scientific facts with which he was 
 unquestionably familiar, which is not true. 
 
 The above writer, and others who attempt to justify the use of 
 fermented wine, assume that unfermented wine, as it is squeezed 
 from grapes, or flows from the press, is not a perfect wine, but 
 that, like man, it has fallen ; one writer assumes that it contains 
 earth-born impurities, and that as man is purified from his evils 
 by the aid of evil spirits, flowing in and exciting them, and by 
 man's combat against them, so wine can only be purified from its 
 impurities by the use of leaven or ferment, which we are told by 
 Swedenborg signifies " evil and the false which should not be 
 mixed with things good and true." 
 
 Now, we know not of a single passage in the Word, or in the 
 writings of the Church, or a single scientific fact which will sustain 
 the assumption that the wine as it flows from the press contains 
 any impurities, or that it is not a perfect wine. We have seen 
 above, that the blood of the grape, must or new wine, before 
 the process of fermentation, has the very highest signification ; 
 and that must and even all the produce of the wine-press have 
 the same signification as wine. Where then are your impurities ? 
 Where then are your imperfections in this good product of the 
 vineyard, one of the most homogeneous substances in the world, 
 organized by the Great Chemist, for nourishing and sustaining 
 the human body, and containing in a liquid form, most wonderfully 
 blended, the very materials required by the body. It seems 
 almost a profanation to talk of its having impurities and imper- 
 fections. 
 
AND THE WINE QUESTION. 119 
 
 Until ferment commences its destructive work, wine has no 
 impurities ; but, after that, it speedily becomes turbid, foul, and 
 full of heterogeneous substances ; and it cannot become a clear 
 liquid until the fermentation ceases, and the resulting heterogen- 
 eous substances are separated from the liquid by falling to the 
 bottom, or otherwise. It is the fermentation compared to spirit- 
 ual combats and the clarification of the wine, producing a clear 
 liquid, which Swedenborg manifestly intends to compare in the 
 above passages, and not the inherent quality of the resulting fluid. 
 Swedenborg knew very well that fermented wine would cause 
 intoxication, and in No. 1035, A. E., he compares such wine 
 to falses from evil. Does that look as though he thought fermented 
 wine was a good and perfect wine, or that it had a good corres- 
 pondence ? He knew as well as we know that the important or 
 chief active ingredient in fermented wine is alcohol, and that the 
 alcohol in wine is in every respect similar to the alcohol in whisky, 
 which he declared, long after his illumination, was "so pernicious 
 a drink." 
 
 Fermented wine is not a perfect or homogeneous wine ; for if 
 the process of fermentation has been arrested, by bottling and 
 corking, keeping it cool, or by the addition of alcohol or any 
 other substance, which will either prevent or check the fer- 
 mentation, you necessarily have unfermented wine, which the 
 above writer represents as an imperfect wine, mixed with 
 the fermented wine, whereas, if the process is allowed to 
 go on until it is fully completed, before that time arrives the 
 acetous fermentation commences, and you have vinegar mixed 
 with your wine, so that in either case it is an impure and polluted 
 wine. There is no avoiding this conclusion. 
 
 The following is the conclusion of the Magazine article : 
 
 "When our Lord instituted the Holy Supper, he used the 
 expression 'fruit of the vine,' and this has been declared to mean 
 an unfermented drink ; but, looking merely at the words, it would 
 be difficult to see that they carry on their face any such meaning. 
 Swedenborg, in speaking of this act (T. C. R. 708) uses always 
 
120 THE "NEW JERUSALEM MAGAZINE" 
 
 the term vinum. The Lord gave them vinum, saying, ' This is 
 my blood/ and vimcm signifies Divine Truth." (T. C. R. 706.) 
 
 Of course, vinum signifies divine truth when it is applied to 
 unfermented wine, but never when it is applied to wine after the 
 process of fermentation has commenced. Vinum is a generic 
 word covering all kinds of wine. 
 
 Says the Rev. Dr. Samson : " Not a shadow of doubt, then, 
 rests on the fact, that, in the wisdom of Him who wished His 
 will to be known as to the intoxicant, which, from Noah's fall to 
 our day, has been, as Luther styled it, the sauf-teufel, or drink- 
 devil (the tempter of Noah being, to the reformer's mind, the 
 tempter most successful since the flood) , not a shadow of doubt 
 rests as to the fact that the word known to all nations was selected 
 by divine inspiration, as the one in reference to which the least 
 possible mistake could be made in the records which teach God's 
 laws as to the beverages whose nature must be learned by the 
 effects they are stated to produce. Yayin is like oinos, and vinum 
 and vin and wein and wine as universally generic as it is univer- 
 sally cognate ; and the Divine mind, that has made its meaning 
 in all human literature to be manifest to the reader, meant that it 
 should be, as it certainly has been, manifest also to men respon- 
 sible as translators." 
 
 Chemistry, as the writer has already stated, shows that in no 
 true sense is fermented wine the fruit of the vine, for almost all of 
 the organic constituents of the fruit as contained in. grapes, and 
 the wine as it flows from the press, have been either partially or 
 wholly destroyed, changed or precipitated by fermentation ; an 1 
 alcohol, which will cause drunkenness, disease and insanky 
 (developed by the destruction of a heaven-born substance, sugar) 
 becomes the chief ingredient in the wine, j 
 
 How contrary it is to the facts in the case, to either assert, or 
 pretend, that fermented wine is the fruit of the vine, or that it was 
 the kind of wine used by our Lord when he instituted the Holy 
 Supper. Unfermented wine is truly the fruit of the vine, and is 
 nothing else. Of this there can be no question. Let us either 
 
AND THE WINE QUESTION. 121 
 
 use it, or let wine alone. We must let fermented wine alone 
 if we would live in safety ; for all experience shows that no 
 man can use it with assurance that he will not become a drunkard ; 
 . and the man who has the most confidence in his own prowess 
 will, as a rule, be quite sure to be the first to fall. Brethren, let 
 us beware ! We cannot violate the laws of God, as manifested in 
 our physical and mental organizations, with impunity. 
 
 A writer in the New Jerusalem Magazine for May, 1880, says : 
 
 "There is no poison in the wine which 'makes glad the 
 heart of man,' none in that which the good Samaritan poured 
 into the wounds of the man who fell among thieves ; none in 
 that which cheers but does not inebriate in declining age." 
 
 Every word of which is true : but oh ! when the above writer 
 assumes, as he does, that the kind of good wine to which he 
 alludes is fermented wine, how far from the truth he is can be 
 seen at a glance. We know that there is poison in fermented 
 wine, and that it every day makes the hearts of men mad, and 
 their wives and children fearfully sad, and never glad. Who 
 would think for a single morhent of pouring such an irritating 
 fluid as fermented wine into fresh wounds ? Such a wine will 
 inebriate the old man more readily than the middle-aged ; and 
 how can any New Church writer, when Swedenborg compares it 
 to falses from evil (A. E. 1035), represent it as the "most holy 
 earthly emblem of the truth which is divine"? 
 
 Have we, as rational and accountable beings, (simply to gratify 
 our perverted appetites) a right to enter upon an unnecessary 
 course of life, and to teach others by precept and example to do 
 the same, which the experience of thousands of years has shown 
 is attended with such fearful danger to our present and eternal 
 welfare, as is the drinking of fermented wine? Have we a right 
 to thus endanger the happiness and welfare of those whom we 
 should love by such a course ? Will our friends of the New 
 Jerusalem Magazine answer the above questions ? Will they tell 
 us where the " enormous sin " of drunkenness lies, if it does not 
 lie with the "beginners"? The drunkard is insane, and, conse- 
 quently, comparatively irresponsible. 
 6 
 
CHAPTER IX. 
 
 THE ACADEMY OF THE NEW CHURCH, AS REPRESENTED BY ITS 
 SERIAL, "WORDS FOR THE NEW CHURCH," AND THE WINE AND 
 "WHISKY" QUESTION. 
 
 Words for the New Church is a serial controlled by the 
 "Academy of the New Church," we are told on its title-page. 
 There is no editor's name given on the cover, and no signature 
 attached to either of the reviews which are noticed in the follow- 
 ing pages ; and, as now nearly or quite a year has passed, without 
 any exception having been taken by either the Academy as a 
 whole, or any member thereof, either publicly or privately, within 
 the knowledge of the writer, to the ideas and style of the reviews 
 under consideration, the writer thinks that he has a right to infer 
 that the views therein contained are the views of the Academy, as 
 a whole, if not of all of its members. He will therefore speak of 
 them as such in the following pages. 
 
 In regard to the first of these reviews, the editor of the New 
 Church Independent says : 
 
 "In Words for the New Church, No. VII., we find a review 
 of Dr. Ellis's little pamphlet on ' Lay-lecturing and Re-baptism,' 
 very much of which is so insolent, so dogmatic, and so untrue, 
 that we should not care to reproduce it." 
 
 The writer has long known and respected several of the promi- 
 nent men of the Academy, and he is free to confess that he was 
 somewhat surprised at the language used, and the spirit ap- 
 parently manifested in the two reviews contained in Words for 
 the New Church. 
 
 Speaking of his letter to the Rev. George Field on the subject 
 of "lay-lecturing and re-baptism," the Academy says : 
 
 " This waif has strayed into our domain : and as it is clad in garments that 
 might give it an entrance to homes whose doors would be closed against 
 (122) 
 
THE WINE AND WHISKY QUESTION. 123 
 
 it, were its intrinsic quality known, we feel constrained to examine the 
 warp and woof of its garments, and, if possible, to show what it is in itself. 
 
 "This brochure is divided into two parts; eight pages of which are 
 devoted to the subject of lay-lecturing and sixteen to re-baptism. 
 
 "In these two articles, and in another tract by the same author on the 
 subject of wine-drinking, he assumes to be a New Churchman; and he 
 avails himself of t\it freedom whfch is supposed to be the rightful boon of 
 all New Churchmen, to oppose or ignore the teachings of the Writings of 
 Swedenborg, whenever they appear to stand in the way of his arguments. 
 
 " He seems to have fallen into the same error with many other would-be 
 expounders of New Church doctrines, of feeling himself competent to evolve 
 from his own conciousness, more or less enlightened by cognitions legiti- 
 mate doctrines, worthy of all acceptation." 
 
 Now, gentlemen of the Academy, we have a few words to say 
 to you, containing a little useful information and a few suggestions 
 and hints nothing more. And if we speak in rather plain 
 language, in what we have to say in reply to your reviews, it will 
 not be because we delight in using such language, but because it 
 sometimes becomes a duty, in defence of a good cause, to talk 
 plainly even to those who have been appointed to teach others 
 the way to heaven. 
 
 Such egotistical and dogmatical insinuations and misrepresenta- 
 tions, apparently so full of the spirit of self-derived intelligence, as 
 are contained in the above extracts from your serial, and in others 
 which we shall select, might have answered their apparent pur- 
 pose before the year 1 75 7, in an old, well-established ecclesiastical 
 organization ; but, in this new age, they will frighten no one ; 
 they may amuse some, but they will attract a less number ; and 
 even laymen, you will find, will not "down at your beck." If 
 you cannot sustain your views by fair and legitimate arguments, 
 couched in courteous and gentlemanly language, you may as well 
 give them up. " He assumes to be a New Churchman ! " Strange 
 language this, to be applied to a brother in the Church, whose 
 standing has never been questioned, and who has been well known 
 by his writings and efforts to spread a knowledge of the doctrines 
 of the New Church for more than a quarter of a century; 
 and to one who, perhaps, has done as much within the last 
 five years toward spreading a knowledge of the heavenly doc- 
 
124 THE ACADEMY AND THE 
 
 trines among his countrymen as any other man. He has written 
 an "Address to the Clergy," of twenty-four pages in length, and 
 with a moderate amount of assistance tendered by others, fifty- 
 five thousand copies have been printed and circulated; fifty 
 thousand of them having been sent to clergymen. The second 
 page of the cover of this tract contained a circular of the gift 
 books, and the last two pages of the cover and one of the body of 
 the tract contained advertisements of many of the Printing and 
 Publishing Society's works, and of the Convention's books. He 
 has also written about one-half, and compiled from distinguished 
 New Church writers the other half, of a work of two hundred and 
 sixty pages ; of which twenty-six thousand copies have been 
 printed ; twenty thousand of which have been sent gratuitously to 
 clergymen, and six thousand have been printed for missionary 
 use. Upon the cover of this work were also printed the circular 
 of the gift books, and advertisement, of the other publications 
 named above. As a result of the circulation of the above works, 
 some thousands of clergymen have sent for and obtained the gift 
 books, who otherwise would not at this time have been likely to 
 have them ; and many thousands of these teachers of the people 
 have some knowledge of the Writings of Swedenborg ; and it is 
 known that many of these are reading with interest, and that 
 some are acknowledged receivers of the new doctrines. So 
 quietly has all this work been done, that we doubt very much 
 whether the circulation of such a vast number of pages of New 
 Church reading matter among the clergy, or even the works them- 
 selves, have ever been noticed in the Academy's organ, Words 
 for the New Church : at all events, if such a notice has appeared 
 in that serial, the writer has not seen it. 
 
 Two other tracts, however, were written ; one a letter to the 
 Rev. George Field, and another on the wine question, which 
 were regarded as worthy of notice by the Academy; and we 
 rather incline to think that another and larger work is being 
 written, which will be deemed worthy of notice by that organiza- 
 tion ; and that very soon after it is published, another number 
 of Words for the New Church will make its appearance. 
 
WINE AND WHISKY QUESTION. 125 
 
 Well, gentlemen of the Academy, we give you due notice that 
 while the present writer lives, and the Lord gives him the ability 
 to write and print, you cannot have it all your own way while you 
 publicly, in print, advocate the use of intoxicating drinks ; and 
 that while Words for the New Church may reach one reader, the 
 reply containing or including the gist of your arguments, will be 
 likely to reach more than one ; and we will simply hint to you 
 that if your words are courteous and respectful, you will have no 
 just cause to complain of the writer's reply. 
 
 Now, gentle reader, the last page or two would never have 
 been written by the writer, if it had not been for the ungenerous 
 efforts of the Academy to impair the usefulness of his writings, 
 for he would strive to avoid notoriety rather than court it in his 
 efforts to spread a knowledge of the doctrines of the New Church. 
 
 Who it is that "opposes or ignores the teachings of the Writings 
 of Swedenborg, whenever they appear to stand in the way of his 
 arguments," the reader who has carefully read our previous tract 
 on "Pure Wine, Fermented Wine, and other Alcoholic Drinks," 
 and who will read what follows in this work will be able to judge. 
 
 To our suggestion in our letter on " Lay-preaching and Re- 
 baptism," that it would be well if laymen, well read in the doc- 
 trines, were encouraged to serve as missionaries in any unoc- 
 cupied field, and to fill pulpits temporarily vacant, in order to 
 accelerate the progress of the New Church, the Academy's serial 
 says : 
 
 "This, then, is the remedy offered by the writer of this letter. 
 But it may not be a relief to those anxious ones to know that the 
 Lord needs none of their help ? This is expressly stated in the 
 Writings of Swedenborg : 
 
 * All men are evil, and of himself every one would rush into hell; where- 
 fore it is a mercy that he is delivered thence ; nor is it anything but mercy, 
 inasmuch as He has NEED OF NO MAN.'" (A. C. 587.) 
 
 If the above representation of the Academy is correct, what 
 use is there for the Academy, and the small handful of anxious 
 moving spirits thereof, who apparently seem to be willing to 
 assume the name of, and to be regarded as, the only priests of 
 
126 THE ACADEMY AND THE 
 
 the New Jerusalem Church ? If the Lord needs no man's help, 
 why do its members not disband, and thus make way for the 
 descent of the New Jerusalem ? 
 
 But the Academy, in the above lines, presents only a one-sided 
 view, and consequently a mistaken application of the passage. 
 The Lord needed a man through whom to reveal to men the 
 truths of the New Church, and He found that Emanuel Sweden- 
 borg was both fit and willing to cooperate with Him in this 
 great work. The Lord desires the salvation of all men ; but, 
 having given to man freedom and reason, He desires that 
 man should cooperate with Him by striving to keep the com- 
 mandments, and that he should do this as of himself; at 
 the same time recognizing and acknowledging that his very 
 life, and all the inclination and power he has to do, comes to 
 him from the Lord alone. If man does not strive thus to act, 
 he cannot be saved. We have every reason to suppose that the 
 Lord desires the promulgation of the doctrines of the New 
 Church to men, and that as we have freely received them from 
 Him, we should freely give them to others. There is, then, a 
 sense in which He not only needs, but commands our cooperation 
 with Him for our own good, and the good of our fellow-men. It 
 is very evident that the above quotation from the "Arcana" will 
 bear no such construction as the Academy has given to it. 
 
 We must say that we are always pained to hear New Church 
 clergymen proclaim such sentiments as the above ; for, so far as 
 we can judge, they seem to manifest a state of mind too near akin 
 to that which resulted in the promulgation of the doctrine of 
 justification by faith alone, and the claim for spiritual dominion, 
 which were so instrumental in consummating the first Christian 
 Church, and which have led to the fatalistic doctrine which has 
 devastated even the Mohammedan religion in our day "God is 
 great, and Mohammed is His prophet," and what need of our 
 trying to do anything. Such views clearly belong to a consum- 
 mated Church, and have no place in the New Jerusalem Church, 
 "the Crown of all the Churches, and which is to endure forever." 
 
 But, so far as lay-lecturing and re-baptism are concerned, 
 
WINE AND WHISKY QUESTION. 127 
 
 what we have said in our tract has been simply in the interest of 
 freedom in the New Church. - Our views are before the Church, 
 and we have no desire for a controversy upon these subjects ; 
 but to show in what a different spirit another reviewer has noticed 
 the above "waif," and to what a different conclusion he has 
 come, we will quote an editorial notice from the Morning Light, 
 the English New Church weekly journal, of May 22d, 1880 : 
 
 " We have received a copy of ' A Letter to the Rev. George Field on the 
 subect of Lay-lecturing and Re-baptism,' by John Ellis, M.D., in reply to 
 some remarks in Dr. Field's ' Early history of the New Church in the 
 Western States and Canada.' The questions are temperately and ably 
 argued, and we think that Dr. Ellis abundantly proves the impropriety of 
 discouraging lay-preaching and the requirement of re-baptism as a condition 
 of membership." 
 
 The writer has, as has been stated, no desire to enter into a con- 
 troversy with the Academy on the subjects of lay-lecturing and 
 re-baptism, especially of the character initiated by the Academy ; 
 but the erroneous and pernicious views set forth in their serial upon 
 the wine question, must be met and fully exposed ; and, to use 
 their own delicate language, it must be clearly shown how they are 
 "groping in hopeless darkness" upon this great practical question, 
 which so intimately affects the welfare of the Church and the 
 world. 
 
 Before the end of this work is reached, the reader will be able 
 to judge whose writings should be excluded from the homes 
 where dwell those who themselves desire to live the life of the 
 Church, and to train the young under their charge into an orderly 
 and Christian life. It is certain that either the writings of the 
 Academy, as contained in their serial, Words for the New 
 Church, or the writings of the author of " Pure Wine, Fermented 
 Wine, and Other Alcoholic Drinks," should be carefully excluded 
 from the home of every parent who has at heart, the best good 
 of his children, and others dependent upon him, for we read, 
 " evil communications corrupt good manners." The teachings of 
 the one or the other are fearfully evil and pernicious. 
 
 Now, gentle reader, if you desire your children to drink intoxi- 
 cating wine and distilled liquors, you have only to admit to your 
 
128 THE ACADEMY AND THE 
 
 homes the Academy's serial, Words for the New Church 
 what fearful words and the following is a sample of the chosen 
 words of instruction they will mid therein : 
 
 " In view of the fact that many wine-merchants and distillers, participat- 
 ing in the greedy desire for gain, adulterate their productions, it becomes 
 necessary to be careful in selecting liquors for consumption, as well as for 
 experimentation. 
 
 " Much of the whisky which is sold as pure, contains amylic alcohol, 
 the fusel oil, which is acrid, offensive, and highly injurious to the system. 
 
 " Of the various articles now in the market, we may make a judicious 
 selection, depending not only upon our taste, but also upon the respective 
 liquors." 
 
 Such is the instruction given in Words for the New Church ; 
 and, in accordance therewith, if such authors are permitted to 
 enter your homes, have we not every reason to suppose will 
 be the example set before your children by those whom they 
 will probably respect. How do you like it, kind parent ? Aris- 
 totle's (the sage of antiquity) rule was, "When the danger is 
 all on one side, abstinence doing no injury, while indulgence 
 may injure, it is virtue to keep to the extreme on the safe side ;" 
 in other words, to totally abstain. No one can question but that 
 the drinking of intoxicating drinks is dangerous, and that total ab- 
 stinence is safe, during health ; and that it is a duty, has been, and 
 will be again clearly shown, from the authority of the Word of God, 
 the writings of the Church, and the teachings of modern science. 
 We will suggest to our friends of the Academy, that if they will 
 even consult the writings of that ancient philosopher, Aristotle, 
 they will perhaps get a glimpse of other virtues well worthy of 
 their consideration, of which, as in the case before us, they appar- 
 ently, at present, have not the slightest perception. 
 
 Speaking of the total abstinence movement, the Academy says : 
 "Strange, indeed, is it that New Churchmen should be 
 beguiled into such movements ; but that they are is evident from 
 the occasional display of temperance badges, and still more 
 from the character of contributions made to our various periodi- 
 cals. Beyond these, books and pamphlets occasionally appear 
 from professed New Churchmen filled with the most egregious 
 
WINE AND WHISKY QUESTION. 129 
 
 falsities on the subject of alcoholic stimulants, their Use and their 
 . abuse. Among these is a pamphlet, by John Ellis, M. D., entitled, 
 'Pure Wine, Fermented Wine, and other Alcoholic Drinks in 
 the Light of the New Dispensation.' Written under such an 
 illumination, the reader would expect a clear and complete expo- 
 sition of the whole subject of intemperance, both as to its 
 prevention and removal. But instead, he is introduced to parti-- 
 san selections from physiological experiments, and, what is more 
 lamentable, to such perverted interpretations of Swedenborg's 
 teachings that he finds himself groping in hopeless darkness." 
 
 The following is the first illustration of the writer's so-called 
 "perverted interpretation of Swedenborg's teachings," which 
 we will quote, and then quote the passages from the documents ; 
 and then the reader will be able to judge who has been guilty of 
 perverting Swedenborg's teachings : 
 
 "Beginning with the title-page," says the Academy's serial, 
 "he (Dr. Ellis) reads a selection from the Documents, which is so 
 quoted that it holds Swedenborg responsible for what he never 
 taught, and it even makes him dispute the plain dicta of the 
 writings of the Church. The passage referred to, when read as 
 it is in the Documents, shows that Swedenborg had reference to 
 a people who were dissolute in the extreme. They were con- 
 suming the distillation of a grain which was sadly needed as an 
 article of food. Foreseeing the ruin of his own people, he urged 
 that the authorities forbid, or at least limit, the sale of what was 
 indeed, under the circumstances, 'a. pernicious drink.'" 
 
 The following is what was printed on the title-page of our tract, 
 to which reference is made above. 
 
 "Total abstinence from an intoxicating drink, more desirable for the 
 country's welfare and morality than all the revenue to be derived from 
 licensing the manufacture and sale of ' so PERNICIOUS A DRINK.' " Emanuel 
 Swedenborg. (See page 34.) 
 
 And the following is what was printed on page 34 of our tract, 
 and the reader can judge whether the above lines misrepresent 
 Swedenborg's teachings or not, and we do not fear the judgment. 
 It was not intended as a verbatim quotation, and therefore, with the 
 
130 THE ACADEMY AND THE 
 
 exception of the last four words, it was not put in quotation 
 marks, but the reader was referred to the page where the ver- 
 batim quotations were to be found. 
 
 TESTIMONY OF EMANUEL SWEDENBORG. 
 
 On the fly-leaf of one of his theological MSS., he wrote : " The 
 immoderate use of spirituous liquors will be the downfall of the 
 Swedish people." In his memorial to the Swedish Diet, of 
 November lyth, 1760, three years after the Last Judgment, 
 Swedenborg says : " If the distilling of whisky provided the 
 public can be prevailed upon to accede to the measure were 
 farmed out in all judicial districts, and also in towns, to the 
 highest bidder, a considerable revenue might be obtained for the 
 country, and the consumption of grain might also be reduced ; 
 that is, if the consumption of whisky cannot be done away with 
 altogether, which would be more desirable for the country's 
 welfare and morality than all the income which could be realized 
 from so pernicious a drink}' ("Documents concerning Sweden- 
 borg," by Rev. R. L. Tafel, vol. i. p. 493.) This has clearly and 
 unmistakably the total abstinence and prohibition ring about it. 
 
 Now, kind reader, can you for a single moment imagine that 
 Swedenborg did not mean to say what he so clearly says, that 
 whisky is a pernicious drink, and that it would be better if its use 
 were done away with altogether ? Do healthy drinks impair the 
 morality of men ? Do you think, as the Academy represents in 
 the above quotation from its serial, that it was not the whisky 
 which was pernicious, and which was demoralizing and destroy- 
 ing his countrymen ; but simply the consumption of grain for 
 making whisky, thereby threatening a famine, and thus destroy- 
 ing the Swedish people by starvation ? But, when the Academy 
 attempts to sustain a bad cause by the use of falses, it is very 
 liable to make contradictory statements which defeat its object. 
 Turning to other parts of the review, we find it zealously advocat- 
 ing the doctrine that whisky and alcohol are good and useful 
 articles for man to drink ; and it even makes the following 
 
WINE AND WHISKY QUESTION. 131 
 
 statement, which seems to give special delight : " Many 
 accredited authors acknowledge that alcohol, so far from being a 
 poison, is food." Now, perhaps the Academy will be able to 
 tell us, if alcohol is food, how the conversion of grain into 
 whisky, which is diluted alcohol, should threaten the starvation of 
 the Swedish people, as it represents? It certainly looks very 
 much as though this organization was "groping in hopeless 
 darkness" upon this subject, amid the most destructive falses. 
 
 We ask every intelligent and disinterested reader, if it would 
 not be difficult to find in the English language a more gross 
 misrepresentation of the views of another than is contained in 
 the above quotation from the Academy's organ, in regard to the 
 testimony of Swedenborg, as contained in the above quotations 
 from the Documents, and all in the interests of whisky ? 
 
 But upon the subject of alcohol, as a poison, the Academy has 
 discovered a mare's nest, with a very large egg lying therein; 
 Ay ! with the Irishman of the story, they have seen a colt in the 
 form of a rabbit skipping from behind a stump. We can readily 
 imagine how they chuckled, and how the members said among 
 themselves : " Now, we have caught Dr. Ellis, surely, once more, 
 in another of his 'lamentable, perverted interpretations of 
 Swedenborg's teachings.' " The following is the Academy's colt 
 from the mare's egg : 
 
 " As an additional proof that alcohol is not essentially a poison, the 
 experiments of Dr. Ford show that it exists in minute quantities in the 
 tissues of even the most rigid ' teetotaler.' It is formed from hepatic sugar, 
 and may be readily detected by chromic acid and other chemicals." 
 
 Well, gentlemen of the Academy, we think if you had con- 
 sulted any work on physiology and animal chemistry, you would 
 not have placed before your readers such a stupid and simple 
 argument to prove that alcohol is not a poison, simply because it 
 is found in the tissues of a man who never drinks it ; for you 
 would have learned that carbon, also, is found in the tissues and 
 blood of every one, as the result of the decomposition of sub- 
 stances which have been taken as food and drink ; precisely as 
 alcohol, when not taken in food or drink, if found in the tissues, 
 
132' THE ACADEMY AND THE 
 
 results from the decomposition of substances which, having been 
 taken to supply the legitimate wants of the body, and having per- 
 formed their use, are cast out in a very different form from that 
 in which they entered the mouth. But if the carbon is not re- 
 moved from the system, by uniting with oxygen to form carbonic 
 acid gas and by exhalation, the man dies within a very few minutes. 
 So urea is found in the tissues, resulting from the decomposition 
 and decay of worn-out materials from the tissues, which are 
 thus removed to make way for new materials ; but if urea is not 
 removed from the body by the kidneys steadily, the man dies 
 in a very few days, poisoned by this substance. Now, does the 
 fact that urea is found in the tissues prove that it is a suitable 
 article for food, or that urine, which contains it in its passage 
 from the body, is not a poisori ? and that it is every way a suit- 
 able and desirable drink, and should be temperately used for this 
 purpose? What nonsense to use such arguments in favor of 
 whisky- drinking. 
 
 We woild simply intimate to our friends of the Academy, that 
 silence upon this subject would much better become a Theo- 
 logical Academy than such arguments as the one under consid- 
 eration, for there is no end to the illustrations which clearly 
 demonstrate the absurdity and falsity of such positions. Even 
 the fecal matter from the bowels, excepting a portion of indigest- 
 ible material, have dhce been in the tissues of the body, and 
 come from the decomposition of such tissues, but they have been 
 hurried out through the blood, and separated in the intestines : 
 but let a leak from a water-closet pipe, or the drainage from 
 a sewer, contaminate the water which men drink, and we soon 
 have developed a malignant form of inflammation of the mucous 
 membrane of the digestive organs with malignant fever in some 
 of the individuals who drink it. 
 
 There is another small egg, from which the Academy's organ 
 attempts to hatch another unanswerable argument, to prove that 
 intoxicating drinks are good and useful. It is as follows : 
 
 " Many accredited authors acknowledge that alcohol, so far from being 
 a poison, is a food, The organism may for a variable period subsist exclu- 
 
WINE AND WHISKY QUESTION. 133 
 
 sively upon even absolute alcohol, one to one and a half ounces, daily, and 
 actually gain in weight." 
 
 Alcohol, like opium, and some other poisons, retards and, 
 under certain circumstances, may temporarily stop the waste, or 
 removal of worn-out substances through the kidneys, bowels, lungs 
 and skin, which is so necessary for the health of the body ; and 
 alcohol, when taken into the stomach, craves water and robs the 
 tissues, and may even absorb some moisture from the atmos^ 
 phere, but no intelligent physiologist, admitting all that the 
 Academy claims, would say that such gaining in weight would be 
 a healthy gain. A man would gain in weight by eating putrid or 
 decaying animal flesh, or rotting vegetables, or rattle-snakes, 
 poison and all, but does that make such substances healthy and 
 proper food ? To the dog, decaying animal flesh is natural food, 
 for his organism is adapted to its use, and he even delights in the 
 odor arising therefrom ; but it is not grateful to the cat nor to 
 man, any more than the breath of the man who drinks intoxi- 
 cating drinks is pleasant to the temperate man. It does seem 
 that the Academy must be very hard pressed for legitimate 
 arguments when it will descend to such arguments as the above. 
 
 Alcohol, we repeat, and at this day it cannot be repeated too 
 often, is the " prince of poisons," more to be feared and 
 shunned than the poison which causes diphtheria and typhoid 
 diseases. Where is the parent who cares for the present and 
 future of his children who would not rather see his son sick 
 with diphtheria or typhoid fever, from contaminated water, than 
 to see him drunk, or suffering from delirium tremens. There is 
 no other poison on earth which, when voluntarily taken, so per- 
 verts, diseases, pollutes and degrades a man both physically and 
 spiritually as alcohol. How can any man encourage and justify 
 the use of such a fluid ? 
 
 Still further, the Academy has discovered that a medical writer 
 has declared that alcohol is useful in some cases of hemorrhage, 
 and therefore it would apparently have the reader infer that it is 
 a good and useful beverage for the healthy. That alcohol, like 
 other poisons, may sometimes be used advantageously, as a 
 
134 THE ACADEMY AND THE 
 
 remedy, we do not question. Its action is to paralyze the capil- 
 lary vessels, and thereby fill them with blood, and in cases of 
 hemorrhage, by thus temporarily storing up the blood in these 
 minute vessels, and preventing the heart from forcing it out of the 
 body through the ruptured vessels, and by thus congesting the 
 minute vessels of the brain, it prevents fatal syncope or fainting, 
 and when thus used as a medicine it is useful. 
 
 So is ergot, or spurred rye, useful for restraining hemorrhages, 
 but its continued use causes gangrene of the feet, a disease no 
 more peculiarly the effects of this poison, than drunkenness is of 
 alcohol. It is strange that men of intelligence should bring for- 
 ward such an argument to justify the use of intoxicating drinks, 
 and that not a single member of the Academy should have called 
 attention to the utter fallacy of such an argument. 
 
 We quote the following from the Academy's serial : 
 
 " In bold contrast with the pamphlet of Dr. Ellis, is an article 
 which appeared in the New Jerusalem Magazine for March, 
 1880. 
 
 "Viewing the subject impartially, and accepting the teachings 
 of the Church, without trying to distort them to favor precon- 
 ceived ideas, the writer deduces a clear statement of the true 
 uses of wines and liquors. 
 
 " As an illustration of this antithesis, we quote the following : 
 1 Wine was used in the Holy Supper, and the Lord tells His disciples to 
 drink ye all of it; for, He says, "This is my blood of the New Covenant 
 which is shed for many." This use of wine in the Most Holy Sacrament is 
 perfectly conclusive of its having a good signiScation. If it were not in 
 itself good, if it were poisonous or injurious to the body it could not cor- 
 respond to the Divine Blood or Truth, nor would it be used with " bread," 
 the other nutritious element. The Lord could not have drunk wine if it 
 were a bad thing in itself, or "pernicious," as Dr. Ellis styles it. '" 
 
 The second paragraph above contains a queer statement, to 
 say the least, coming from the Academy as it does. To repre- 
 sent the writer as striving to distort the teachings of the Church 
 to favor preconceived ideas sounds strangely ; whether this repre- 
 sentation is just or not the reader will have a chance to judge before 
 the writer gets through with the Academy. But he will here say : 
 
WINE AND WHISKY QUESTION. 135 
 
 the ideas of total abstinence from all intoxicating drinks did not 
 descend to him from the perversions of a fallen state of a preced- 
 ing Church, neither did he inherit them from his ancestors ; they 
 were not the views of his childhood and early youth, but they 
 were formed after deliberately examining the subject during his 
 adult life ; such an examination having satisfied him that to use 
 these drinks was to violate the laws of his physical organization 
 and the laws of God, which required him to neither harm nor 
 kill himself, nor to risk his own life needlessly, nor injure his 
 fellow-man by his example. And beyond all this, these laws 
 required him to deny whatever hereditary inclination he might 
 have inherited, and whatever taste he might have acquired for 
 the use of such drinks during his early life ; and to shun their 
 use as endangering his health and natural life and his eternal 
 welfare, and from the time of his first acquaintance with the 
 writings of the New Church, to shun their use as a sin against 
 God. 
 
 In regard to the representation contained in the second para- 
 graph above, quoted from the New Jerusalem Magazine, the 
 writer has never held such views as are there attributed to him. 
 Not one word which he has ever spoken or written would justify 
 such representations ; and in the very tract which the Academy 
 is reviewing he says : "Natural wine corresponds to spiritual wine 
 not to truth alone, for wine signifies spiritual love or love to 
 the neighbor as well as truth. In fact, 'The correspondence of 
 wine is one of the very highest. It is given as faith (A. C. 1070) ; 
 as spiritual good (A. C. 2187, 2343, 3513, 3596) ; as love to the 
 neighbor (A. C. 35 70) ; and in the supreme sense as Divine 
 Truth out of the Divine Good of the Lord (A. C. 6377).'" 
 The author would refer to the following extract from the same 
 tract: 
 
 " Wine has a similar signification to blood. Blood is composed, not 
 simply of water, which is from the mineral kingdom, and corresponds to 
 truths upon the natural plane of life, and is the medium through which 
 nourishment is conveyed to every part of the material body, but it also 
 contains in a state of solution, all the substances required to warm and 
 build up the material body, which correspond to good, all harmoniously 
 
I3 6 THE ACADEMY AND THE 
 
 blended in one fluid, a living current which is to the body of man what 
 Divine Truth, always united with Divine Good, is to his soul. It is per- 
 fectly clear that wine has a similar signification, because it has a similar 
 composition. It has the water from the mineral kingdom; the sugar, which 
 is so delightful to the innocent child, arid which is appropriated to warm 
 the material body; the gluten or bread-part, which gives substance to the 
 various tissues; the phosphorus for the brain, the lime for the bones; the 
 potash for the tendons and ligaments; and there is perhaps no part of the 
 body which does not receive some nourishment from pure unfermented 
 wine." 
 
 Do the above passages look as though Dr. Ellis styles wine as 
 a bad thing in itself, or pernicious? What he did say, and 
 desires here to repeat, is that : 
 
 " With most of the nourishing substances referred to above, 
 which are contained in the pure juice of the grape, and which 
 correspond to good, either entirely or partially destroyed, preci- 
 pitated, or converted into poisonous compounds, even with the 
 delightful sugar perverted by leaven into alcohol, which is so 
 repugnant to the taste of the innocent child, what relation has 
 fermented wine to blood? Its correspondence may have 
 been appropriate to a state of the Church, when faith was 
 separated from charity ; but how any intelligent New Churchman 
 can sanction the use of fermented wine is an increasing wonder 
 to the writer. It is in vain to attempt to justify the use of 
 fermented wine, and other alcoholic drinks, from the standpoint 
 of the Bible, the Writings of Swedenborg, or from modern science, 
 until the great doctrine of correspondences between all natural 
 things, processes and habits, and their spiritual causes, is abso- 
 lutely overthrown. This correspondence extends to things even 
 the most minute." 
 
 The writer denies that the good wine of the Word, which is a 
 blessing, of which the Lord and his disciples partook, was fer- 
 mented wine which causes drunkenness ; but claims that it was 
 the fruit of the vine, either the pure, recently expressed juice of 
 the grape, or that juice preserved from fermentation, by one of 
 the various processes well known to the ancients, and carefully 
 described by the ancient writers. 
 
WINE AND WHISKY QUESTION. I tf 
 
 It does seem so strange, that with the tract lying before them 
 on " Pure Wine, Fermented Wine, etc," Words for the New 
 Church could have deliberately quoted the above paragraph 
 from the Magazine / It is but just to say that one of the editors 
 of the Magazine, seeing the injustice and wrong which was done 
 by a similar misrepresentation of the writer's views in the Maga- 
 zine, has amply and honorably apologized for the same in its 
 pages, so that of the Magazine he makes -no complaint. 
 
 "But," says the Academy, "there are some statements, which 
 
 we think Mr. would not have made if he had first 
 
 examined the writings. He asserts, for example, that intemper- 
 ance in drinking is a greater evil than intemperance in eating. 
 Most evidently the abuse of good is more damaging than the 
 abuse of truth, and so may we not conclude that gluttony, or 
 intemperance in eating, is more damaging and brutalizing than 
 intemperance in drinking." 
 
 Now, friends of the Academy, you have not fairly stated the 
 question at issue, which is not " whether the abuse of good is 
 more damaging than the abuse of truth," but rather whether im- 
 bibing falsities from evil is not more damaging than the abuse of 
 good, for Swedenborg compares intoxicating drinks to falses 
 from evil. It is an insult to your intelligent readers, and an 
 outrage on the common sense of mankind, to compare the eating 
 of healthy food, which has a heavenly origin, or even its abuse or 
 intemperate use, to the use of intoxicating drinks, which, accord- 
 ing to the philosophy of Swedenborg, originate from hell, and 
 which have hurt and killed more of the human family than all 
 other poisons put together ; and which, in our day, are hurting 
 and killing more men and women than all other poisons, war, 
 pestilence and famine, destructive wild animals, and serpents 
 put together. Even in the form of fermented wine, such drinks 
 are compared in the Bible to the poison of serpents, and the 
 cruel venom of asps. Talk of the temperate use of intoxicating 
 drinks even that old "heathen philosopher," Aristotle, as we 
 have shown, teaches you a very different lesson from this. You 
 might as well talk of temperate stealing, temperate bearing of 
 
133 THE ACADEMY AND THE 
 
 false witness, or of murdering temperately, for not more surely do 
 such violations of the divine law damage man's spiritual nature 
 than the so-called temperate use of intoxicating drinks impairs 
 man's physical and moral nature. 
 
 But, after finding so much in the Academy's Words for the 
 New Church which is erroneous, and which we have felt it our 
 duty to expose and criticise somewhat plainly, we are happy to 
 call the attention of the 'reader to a portion of their review, which 
 teaches the truth, and clearly illustrates the same from the 
 Writings of Swedenborg. Although we had exposed the error 
 in our tract, and called special attention to it, to which reference 
 is made, yet we are very happy to reproduce the essential part of 
 the testimony of the Academy's argument in reply to the writer 
 in the New Jerusalem Magazine. For the point is a very essen- 
 tial one in this discussion in fact, as will hereafter be seen, a 
 vital one. 
 
 Speaking of the errors into which the writer in the New Jeru- 
 salem Magazine had fallen, the Academy's organ says : 
 
 "A more serious error is the statement, that the imbibing of 
 more truths than we are ready to apply to the various uses of 
 life makes us spiritual drunkards. This view must have crept 
 into the New Church from the Old, for there is nothing in the 
 Writings of Swedenborg which sustains such an opinion. Spiritual 
 drunkenness is something quite different from this, as we learn 
 from the Writings. We read in the 'Arcana' : 
 
 ' Those are called drunkards, who believe nothing but what they compre- 
 hend, and therefore investigate the mysteries of faith; in consequence of 
 which they necessarily fall into errors. * * * The error and insanity 
 hence derived are called in the Word drunkenness ; and souls or spirits in 
 another life, who argue about the truths of faith and against them, become 
 like drunkards, conducting themselves similarly/ (A. C. 1072.) 
 
 ' To be intoxicated from the cup is to be insane from falses.' (A. C. 
 5120, 9960.) 
 
 " So in the 'Apocalypse Revealed' : 
 
 'To be made drunk with the wine of whoredom signifies to become 
 insane in spiritual things from the falsification of the truths of the Word; 
 here from the adulteration of them.' (A. R. 721 ; see also A. E. 1035, 376.) 
 
WINE AND WHISKY QUESTION. 139 
 
 "But nowhere do we find a statement that if we imbibe more 
 truths than we are ready to apply to the various uses of life, we 
 are spiritual ' drunkards.' 
 
 "Surely he cannot be called intemperate, who stores his 
 memory with more truths than he is ready to apply, else all 
 school-children would be spiritual drunkards. Man becomes a 
 spiritual drunkard only when, from self- intelligence, he argues 
 about truths, and especially if against them. 
 
 " The more truths a man acquires the better, that his rational 
 principle may thence be formed and that these truths may serve 
 in his memory as vessels to receive faith and charity. 
 
 " For we read : 
 
 'That faith is perfected in proportion to the number and coherence of 
 truths. Now since faith in its essence is truth, it follows that faith becomes 
 more and more perfectly spiritual in proportion to the number and coher- 
 ence of truths, and consequently less and less sensual-natural; for it is thus 
 exalted into a higher region of the mind, from whence it views below it in 
 the natural world numberless circumstances and proofs that tend to confirm it. 
 True faith, by means of such a number of truths cohering, as in a fascicle or 
 bundle, becomes also more illustrated, more perceptible, more evident, and 
 more clear; it acquires also a greater capacity of being conjoined with the 
 goods of charity, and hence of being in a state of greater alienation from evils ; 
 and it becomes by degrees more and more removed from the allurements of 
 the eye and the lusts of the flesh, and consequently is rendered happier in 
 itself: it becomes particularly more powerful against evils and falses, and 
 thence more and more a living and a saving faith.' " (T. C. R. 352.) 
 
 How wonderful that the Academy of the New Church, with 
 all its intelligence and wisdom, in its zeal to expose the errors 
 into which the writer in the New Jerusalem Magazine had mani- 
 festly fallen, should have been so forgetful of its position as to 
 stultify its own argument, and so completely overturn the plat- 
 form upon which itself was standing, as it does in the above 
 quotations from its serial. 
 
 If, then, the imbibing of spiritual truths never causes spiritual 
 drunkenness, as is so clearly proven, how certain it is that the 
 drinking of natural fluids, which legitimately correspond to spiritual 
 truths, can never cause natural drunkenness. In other words, as 
 
H THE ACADEMY AND THE 
 
 fermented wine and whisky do cause natural drunkenness, it is 
 perfectly clear, and as certain as correspondences are true, that 
 these fluids do not correspond to genuine spiritual truths which 
 never cause spiritual drunkenness. We think our brethren of 
 the Academy cannot fail to see that they themselves are fairly 
 caught, to use their own courteous language, in presenting such 
 "perverted interpretations of Swedenborg's teachings," as show 
 that they themselves are "groping in hopeless darkness." 
 
 Our friends of the Academy do not seem to understand how 
 pure, unfermented wine can cheer and warm the heart of man, 
 nor how " corn shall make the young men cheerful, and new wine 
 the maids" (Zech. ix. 7). 
 
 "I am sorry," says the Rev. J. M. Van Buren, "to say an 
 attempt has been made to justify the use of intoxicating drinks 
 for the purpose of exhilaration by an appeal to the Bible. As 
 this is the very thing that leads to drunkenness, and is the begin- 
 ning of it, we may be sure that the passages supposed to prove it, 
 may have another meaning. And so we find it (Eccl. ix. 7) : 
 1 Eat thy bread with joy and drink thy wine with a merry heart/ 
 The Hebrew word rendered merry,' means ' good? 'upright? 
 ' virtuous? Put either of these meanings in the place of ' merry,' 
 and instead of the idea of an alcoholic exhilaration, we have a 
 sentiment of piety consistent with Gospel temperance." 
 
 In speaking of the effects of alcoholic preparations, Words for 
 the New Church says : 
 
 " Ideas flow more freely, the senses are more acute. As the 
 ambrosial odor of wine greets the nostrils, the affections are 
 vivified, and thus is formed a social sphere which transforms 
 a listless company into a chatty, brilliant, and entertaining party. 
 Rudeness and incivility give place to aesthetic refinement, and 
 charity finds one of its most delightful recreations." 
 
 Such words as the above are neither wise nor useful, and it 
 would seem to be high time that our^ecclesiastical friends of the 
 Academy, should hear and heed the warning voice of others. 
 
 A recent writer truly says : 
 
 "Making drunk, includes all the preparatory processes of 
 
WINE AND WHISKY QUESTION. 141 
 
 drinking ; the sin does not lie in the last glass. All are united 
 in the result. That which begins the work and inflames the 
 appetite has the chief responsibility." 
 
 Our brethren should remember that violence, manifest drunk- 
 enness, and woe lie but one very short step beyond that state of 
 excitement which they have described above as so desirable. 
 
 " ' It is not for kings to drink wine, nor princes strong drink. 
 Lest they drink and forget the law and pervert the judgment of 
 the afflicted.' Here is abstinence enjoined, and the reason for 
 it plainly given. Again (Lev. x. 8-n), // is required of the 
 priests: ' And the Lord spake unto Aaron, saying, Do not drink 
 wine nor strong drink, thou, nor thy sons with thee, when ye go 
 into the tabernacle of the congregation, lest ye die : it shall be a 
 statute for ever throughout your generations. That ye may put a 
 difference between holy and unholy, and between unclean and 
 clean. And that ye may teach the children of Israel all the 
 statutes which the Lord hath spoken unto them by the hand of 
 Moses.'" 
 
 No one questions but that the wine referred to above as 
 unholy and unclean is fermented wine, and no one supposes for a 
 moment that it is unfermented wine. " But they also have erred 
 through wine, and through strong drink are out of the way ; the 
 priest and the prophet have erred through strong drink, they are 
 swallowed up of wine, they are out of the way through strong 
 drink, they err in vision, they stumble in judgment. For all 
 tables are full of vomit and filthiness, so that there is no place 
 clean" (Isa. xxviii. 7, 8). 
 
 How correctly and literally do the above words represent the 
 effects of drinking wine and strong drinks, seen to-day as of old. 
 Oh, gentlemen of the Academy ! beware ! beware ! "Woe to 
 him that giveth his neighbor drink ; that puttest thy bottle to 
 him" (Hab. ii. 5, 15). You have young and inexperienced 
 men under your charge. May the Lord protect them. 
 
 Philo, a learned Jewish writer of Alexandria, who lived during 
 the first half of the first century, is full of important statements. 
 
142 THE ACADEMY AND THE 
 
 "In his treatise on 'Monarchy' he cites, as indicating the duty 
 of entire abstinence from wine, the prohibition to the priests ; 
 and says it was given for ' most important reasons ; that it pro- 
 duces hesitation, forgetfulness, drowsiness and folly.' Dwelling 
 on each of these bodily, mental, and religious evils, he says : ' In 
 abstemious men all the parts of the body are more elastic, more 
 active and pliable, the external senses are clearer and less 
 obscured, and the mind is gifted with acute perception.' Further : 
 'The use of wine * * * leaves none of our faculties free 
 and unembarrassed ; but is a hindrance to every one of them, 
 so as to impede the attaining of that object for which each was 
 fitted by nature. In sacred ceremonies and holy rites this mis- 
 chief is most grievous of all, in proportion as it is worse to sin 
 with respect to God than respect to man.' " Divine Law as to 
 Wines. 
 
 Professor Tayler Lewis, in a recent pamphlet on "Wine-drink- 
 ing and the Scriptures," says : 
 
 " Our third class of texts, the directly ethical, where wine and 
 its effects, instead of being incidentally mentioned, form the 
 principal subject, are easily disposed of. They are all one way. 
 Among others in the Old Testament see Prov. xxiii. 29-35, xxxi. 
 4; Isa. V.IT, xxviii. i, 3, 7, 8 ; Jer. xxxv. i, 19; Dan. i. 8; 
 Hos. iv.n; Joel i. 5 ; Amos vi. 6; Hab. ii. 5, 15. They con- 
 demn, with no reference to 'excess or moderation. Wine-drinking 
 is spoken of as a bad thing, leading to ruinous consequences. 
 
 "There is one evil state of the soul condemned throughout the 
 Bible. It is that state to which we give the name of intoxica- 
 tion, or inebriation ; but which, having no term corresponding to 
 it in the Hebrew, is described and most vividly set before us 
 (Prov. xxiii. 29, 35) in its phenomena and effects. It is the act 
 of a person in health, voluntarily, and without any other motive 
 or reason than the pleasurable stimulus, using any substance 
 whatever, be it solid or liquid, to produce an unnatural change 
 in his healthy mental and bodily state, either by way of exciting 
 or quieting the nerves and brain, or quickening the pulse. This 
 was wrong a spiritual wrong, a sin per se not a matter of 
 
WINE AND WHISKY QUESTION. 143 
 
 excess merely, but wrong and evil in any, even the smallest 
 measure or degree. Although there might be much ignorance 
 in respect to its real internal causation, the outward substances 
 known to produce this effect above all, which were used for the 
 very purpose of producing it (for here was the spiritual crime) 
 are denounced as something which men are not to touch, not 
 even 'to look at.' The description may be scientifically correct 
 or erroneous ; it may also be difficult to determine, precisely, 
 what is meant by certain Hebrew phrases in this remarkable pas- 
 sage ; but the general sense, as well as the precise point intended, 
 is unmistakably clear. It is intoxicating drink that is meant 
 intoxicating in any degree drinks sought for that very purpose 
 of producing such unnatural change in the healthy human system. 
 There was to be no moderate drinking (or desire) here. How- 
 ever gentle, exhilarating, convivial or pleasantly soothing might 
 be its first effects, at the last ' it biteth like a serpent, and stingeth 
 like an adder.' 
 
 "According to the ethics so noted for its condemnation of all 
 fanaticism, we should have expected from the experienced and 
 conservative Solomon some wise inculcation of prudence, mode- 
 ration, avoidance of excess, rational use of the good gifts of God, 
 etc. Nothing of the kind. Abstinence, total abstinence, is the 
 lesson, if language can convey that idea. ' Do not look upon it,' 
 my son ; turn away immediately, as from a venomous serpent ; 
 think of its biting, stinging, maddening end, and let not thine 
 eye yield for a moment to its ruby fascination. It was undoubt- 
 edly purer wine than is now to be found on many Christian 
 sideboards ; but the better it is, the more sparkling its hue, the 
 more delightful to the palate as it 'goes smoothly down,' so is it 
 all the more dangerous. The language of the whole passage is 
 most urgent, reminding us of that used (Prov. iv. 15) in respect 
 to other tempting sins that lead to a dreadful end : ' Avoid it, 
 pass not by it, turn from it, pass away.' " 
 
 Now, gentlemen of the Academy, we wish to ask a few ques- 
 tions, and are encouraged to do so from the fact, that your sin- 
 cerity in advocating the use of intoxicating drinks, such as fer- 
 
144 THE ACADEMY AND THE 
 
 mented wine and whisky, as beverages, is not questioned by any 
 one so far as we know. 
 
 We would like to know if your practice is in harmony with the 
 views proclaimed in your serial ? As priests or ministering ser- 
 vants of the Lord in His effort to save man from all evil as far as 
 possible, are you in the habit of drinking these intoxicating 
 drinks in your social relations with each other ? We are sorry to 
 say that we are compelled to infer that you are from the language 
 which we have quoted from your serial. Are v/e mistaken ? 
 
 The prevailing spirit of the people, in your missionary fields, 
 does not sanction the use of intoxicating drinks as beverages ; in 
 your missionary work do you strive to counteract this spirit? 
 
 To how many young men and young women have you intro- 
 duced the intoxicating cup ? 
 
 Are you orally, as well as by Words for the New Church, 
 teaching wives, mothers and daughters that it is lawful and use- 
 ful for their husbands, sons, and brothers, to drink, as beverages, 
 wine, whisky, and other intoxicating drinks ? 
 
 Do you wish to withhold the young from using these articles 
 as beverages, in places of amusement or elsewhere ? We can but 
 infer that you do not. 
 
 When you see young, middle-aged, or old men, priests or 
 laymen, getting drunk, have you, with such teaching and exam- 
 ple, any real ability to restrain them from this "enormous sin?" 
 (See 2422 S. D.) 
 
 Do you really think that parents who have reared their chil- 
 dren chastely and soberly, if they were to know that your precepts 
 and example favored the use of intoxicating drinks, would be 
 willing to trust their education in such an institution as the 
 Academy ? 
 
 Have you considered carefully what effect your precepts and 
 example may have on young men committed to your charge ? 
 If you have not, is it not of the divine mercy that the Academy 
 has but few pupils ? 
 
 Now, gentlemen, be frank with the Church. Let us know just 
 where you stand, practically, on the question of intoxicating drinks. 
 
WINE AND WHISKY QUESTION. 145 
 
 If, after looking at all sides of this question, parents are still 
 willing to trust the education of their sons to your institution, 
 then the responsibility will be in part with them, and not alto- 
 gether with you. If there is any division of sentiment among 
 you upon this great practical question of life, will you be so kind 
 as to let the Church know it ? 
 
 We give you, and the young men under your charge, and their 
 parents, due notice that in the near future no young man who 
 drinks fermented wine, beer, or whisky, or uses tobacco, and 
 teaches that it is well and right to do so, and sets such an 
 example before the youug, will be tolerated as a settled minister 
 by the majority of the lay members of any society which is able 
 to select and support a minister. m 
 
 We -have made several quotations from the writings of Dr. B. 
 W. Richardson, and we wish to call the attention of the teachers 
 and students of the Academy, and others, to a recent work of his, 
 entitled "Temperance Lesson-Book on Alcohol and its Action 
 on the Body, designed for Reading in Schools and Families." It 
 should be studied in every family and school. The following is 
 a summary of the lessons contained therein at the end of the 
 last chapter, which will give the reader some idea of the import- 
 ance of the book. There is no higher medical authority upon this 
 subject than Dr. Richardson, for no one has experimented and 
 watched the effects of alcohol more carefully than he has done : 
 
 " Now that we have learned so much about alcohol as it ap- 
 pears under the many disguises of strong drinks, we are, I trust, 
 armed by our knowledge against its evil influences. We shall, 
 however, still find many to defend the use of alcohol, for many, 
 very many, are still ignorant about it ; many, very many, are 
 strongly prejudiced in favor of it ; many, very many, are so fond 
 of it they cannot help praising it as a good thing for themselves, 
 and therefore as a good thing for everybody. Such is the strange 
 perversity of the human mind, that numbers of people who are 
 going wrong, and who know they are going wrong, in the use of 
 alcohol will still persist in their error, and with their eyes open to 
 7 
 
?4<5 THE ACADEMY AND THE 
 
 the wrong they are doing, will persist in leading others with them. 
 It is one part of the madness inflicted by alcohol on its friends, 
 that deceives them and in turn makes them deceivers. 
 
 " You will have often in your lives to listen to the arguments of 
 these persons. They will tell you a great deal of error, which 
 you must be ready to hear, and at once recognize as error. You 
 will be told that alcohol is a food because it warms the body. 
 You know what that is worth. You know that alcohol only 
 makes the body feel warm because it causes more warm blood to 
 come to the surface of the body, there to lose its heat and leave 
 the body colder. You know that cold and alcohol exercise the 
 same kind of influence on the body, and that when working in 
 the cold, even in the extremest cold, that man will work longest 
 and best who avoids alcohol altogether. 
 
 "You will be told that alcohol is a food because it gives 
 strength to the body and helps men and women to do more 
 work. You know what that is worth. You know that the action 
 of alcohol is to lessen the muscular power ; that it weakens the 
 muscles, and that, carried a little too far, it disables them for 
 work altogether, so that they cannot support the weight of the 
 body. You know also from the experience of men who have 
 performed great feats of strength and endurance that such men 
 have been obliged to abstain from alcohol completely in order to 
 succeed in their efforts, and have beaten other men by reason of 
 their careful abstinence. 
 
 "You will be told that alcohol is a food, because it makes the 
 body fat and plump and well nourished. You know what that is 
 worth. You know that there is nothing in alcohol that can make 
 any vital structure of the body ; you know that the best that can 
 be said about alcohol in this matter is that in some forms in which 
 it is taken, as beer for instance, it may, because of the sugar in 
 such drink, add fat to the body ; and you know that this is really 
 not a good addition, because mu^ 1% . fat interferes with the motion 
 of the vital organs, makes the dy heavy and unwieldy, and 
 getting into the structure of organs, such as the heart or kidneys, 
 makes these organs incapable of work, and so destroys life. 
 
WINE AND WHISKY QUESTION. 147- 
 
 "You will be told that alcohol makes you digest your food, 
 and helps people with weak digestion to enjoy their food and 
 digest it. You know what that is worth. You know that every 
 other animal except man can enjoy and digest food without 
 alcohol, and that men who never touch alcohol may have excel- 
 lent digestive power. You know also that alcohol impairs 
 digestion, and that in thousands of people it keeps up a con- 
 tinual state of indigestion, and that the indigestion itself is a 
 temptation to these to take alcohol to a fatal excess. 
 
 "You will be told that if alcohol be not a food, in the strict 
 sense of the word, it is, notwithstanding, a luxury which a man 
 cannot do without with comfort to himself; that it cheers the 
 heart, and is necessary for mirth and pleasure. You know what 
 that is worth. You know that young people, like yourselves, can 
 laugh and play and be as happy as the day is long without ever 
 tasting a drop of alcohol. You know that hundreds of men and 
 women are as happy as they can be without a drop of alcohol, 
 and are much freer from worry and anger and care about mere 
 trifles than are those who take alcohol. You know, moreover, 
 that after men or women have been cheered, as they call it, by 
 alcohol, they suffer a corresponding depression, and are made 
 often so miserable that life is a burden to them until once again 
 they have recourse to their cause of short happiness and long 
 sorrow. 
 
 "Lastly, whatever argument you may hear in favor of alcohol, 
 you are now fully aware of its fatal power ; how it kills men and 
 women wholesale, sending some to the grave straightway, and 
 some to the grave through that living grave, the asylum for the 
 insane. 
 
 "This is your knowledge. I would not advise you as juniors 
 to intrude it in argument on your seniors, for that were presump- 
 tuous. But treasure it in your hearts. Let it keep you in the 
 path of perfect abstinence ft"* >n alcohol in every disguise, and 
 believe me, as a man who fc\s seen much of men, that your 
 example will be all the more effective with older persons because 
 it is a young example. Believe, finally, that you yourselves will, 
 
148 THE ACADEMY AND THE WINE QUESTION. 
 
 under the rule of total abstinence, grow up strengthened in 
 wisdom, industry, and happiness, and that your success in life 
 will reward you a thousand-fold for every sacrifice of false indul- 
 gence in that great curse of mankind strong drink." 
 
 In the first chapter of the work, the writer says : 
 
 "To persons who have never tasted intoxicating drinks many 
 of them are nauseous when first tasted. Even to grown-up men, 
 who have never before taken these liquids into their mouths, the 
 first taste is like that which is felt on taking a medicine. The 
 taste is said to be bitter in respect to ales, clammy and sickening 
 in respect to porter and stout, burning and sickening in respect 
 to spirits, and burning and sour, or burning and sweet, in respect 
 to the wines. 
 
 " In all my experience I never once knew a person who liked 
 the first taste of any of the drinks we are now thinking about. 
 This fact seems to me to show clearly that it was never intended 
 that human beings should take these drinks regularly. If that 
 had been intended, the drinks would have been made and given 
 to us in a form that would have been pleasant to the taste, or at 
 all events in a form that would not be so unpleasant, that the 
 instinctive or natural feeling is opposed to them. Water and 
 milk are natural drinks. They are neither bitter nor nauseous, 
 nor acid, nor burning, and therefore even the youngest infants 
 and children take them without dislike, and look for them with 
 quite a longing desire when they want to drink. 
 
 " It is a lesson early to be remembered, and so I write it down 
 early in this book, that although there are so many drinks made 
 and sold as beers, wines, and spirits, none of them are fitted to 
 the first natural wants and desires of man. I gather from the 
 facts before us that the said drinks are therefore not wanted at all." 
 
 We hope the students of the Academy and the young men and 
 maidens of the New Church will hear and heed these important 
 words. 
 
CHAPTER X. 
 
 THE COMPARISONS OF EMANUEL SWEDENBORG AND THE ACADEMY'S 
 INTERPRETATIONS. 
 
 PROCESSES, although very different in their results, may be com- 
 pared, as the separation of individuals and the organization of 
 societies in hell may be compared with the separation and organi- 
 zation of societies in heaven, for in both they are organized accord- 
 ing to the ruling loves of those who dwell therein ; but such a 
 comparison does not make hell desirable, nor the life which leads 
 to hell a desirable one. Comparisons, when made by Sweden- 
 borg, may or may not be according to correspondences ; but the 
 spiritual world, being the world of causes, effects must always of 
 necessity correspond to the causes which have produced them. 
 When Swedenborg compares, as he does in No. 1035 A. E., 
 "falses from evil to such wine and strong drinks as induce 
 drunkenness ; wherefore, also, that insanity, in the Word, is said 
 to be effected by wine of whoredom and the wine of Babel, in 
 Jeremiah li. 7," it is not difficult to understand and see that this 
 comparison is written in accordance with correspondences ; but 
 when the Academy, in Words Jor the New Church, claims that 
 alcohol is not a poison, from the comparison which Swedenborg 
 makes in C. L. 145, "where it is written that spiritual purification 
 may be compared with the purification of natural spirits which is 
 done by chemists, and is called defecation, rectification, castiga- 
 tion, cohobation, acution, decantation and sublimation ; and 
 wisdom purified may be compared with alcohol which is spirit 
 most highly rectified ; " it is not easy to see the correspondence ; 
 and when from this comparison they attempt to justify the use of 
 intoxicating drinks, and even whisky, it is not difficult to see how 
 far they have wandered from the truth. The great object of the 
 above processes for purifying spirits, is especially to remove all 
 
 (149) 
 
150 COMPARISONS OF SWEDENBORG AND 
 
 the water and other substances which these fluids ordinarily 
 contain. Take the fermented wine, for instance, from which this 
 pure alcohol can be made by the processes named by Sweden- 
 borg in this comparison, everything, including the water as far as 
 possible, is carefully removed, leaving pure spirits or alcohol. This 
 pure spirit, we know by its effects, corresponds to falses from 
 evil, and is to the human body a caustic fluid, and no one but 
 the hardest " old toper," the mucous membrane of whose mouth 
 and stomach has been indurated by a long course of drunkenness, 
 would ever attempt to drink it. This pure spirit, when drank in 
 a given quantity, causes drunkenness, and even death, more 
 speedily than any other intoxicating drink ; and yet the Academy 
 would have us understand, that this purified alcohol, which 
 never has been used, and which cannot be used by any sober, 
 sane man, as a drink, corresponds to wisdom purified, and is 
 every way a suitable drink for man. Try it on a child ! We ask 
 every intelligent reader, if wisdom purified, in its action upon the 
 spirit of man, bears any resemblance to the action of this pure 
 spirit upon his body and mind ? The Academy does not seem 
 able to see that Swedenborg is here simply comparing a spiritual 
 and a natural process of purification, and the purity of wisdom 
 with the purity of alcohol thus produced, and that his compari- 
 son in no way destroys the poisonous quality of the alcohol, or 
 renders it a suitable article for drinking, as all experience shows. 
 As upon the above comparison, and another by Swedenborg, 
 the Academy has based almost, if not quite all, of its arguments 
 in favor of the use of intoxicating drinks, we will quote the latter 
 in full, and call the special attention of the reader to the incon~ 
 sistency of the construction which they put upon it : 
 
 " 'A man's understanding is receptive of good as well as of evil, 
 and of truth as well as of falsity, but not his will, which must be 
 either in evil or in good ; it cannot be in both, for the will is the 
 man himself, and therein is his life's love. But good and evil in 
 the understanding are separated, like internal and external ; 
 hence a man may be interiorly in evil, and exteriorly in good. 
 
INTERPRETATIONS BY THE ACADEMY. 151 
 
 Still, however, when a man is reformed, good and evil enter into 
 combat, and there then exists a conflict or battle, which, if 
 grievous, is called temptation ; but if not, is like the fermentation 
 of wine or wort. In such a case, if good overcomes, evil with its 
 falsities is removed to the sides, as the lees fall to the bottom of 
 a vessel ; and good becomes like generous wine after fermenta- 
 tion, or clear liquor ; but if evil overcomes, good with its truth is 
 removed to the sides, and it becomes turbid and foul like unfer- 
 mented wine or unfermented liquor. This comparison of fer- 
 mentation is used because leaven in the Word signifies the 
 falsity of evil, as in Hosea vii. 4 ; Luke xii. i : and in other 
 places.' (D. P. 284.) 
 
 " In this beautiful extract, evil with its falsities is compared with 
 leaven and with the lees ; and good is compared with generous 
 wine. One would naturally infer that these respective compari- 
 sons indicate resemblances between the objects compared ; and 
 hence that good and wine were both genuine. And this conclu- 
 sion would seem to be the more evident from the adjective which 
 Swedenborg uses ; for generous, when applied to wine, means 
 noble, vigorous, pure, good." 
 
 For a correct understanding of the above comparison, various 
 points must be borne in mind. 
 
 First : That the word generous, as here used, does not neces- 
 sarily mean good, but it undoubtedly means vigorous or strong in 
 this instance. In this sense, the term is used by medical writers 
 at this day. 
 
 Second : In the process of fermentation, the gluten contained 
 in the wine as it is pressed from the grape, and which nourishes 
 the body of man as good does his soul, which is, in fact, similar 
 to the gluten in bread, is actually overcome and destroyed to the 
 extent fermentation progresses by the leaven, and the sugar 
 which, we are told by Swedenborg, corresponds to spiritual 
 delights, is often entirely destroyed, and even the vegetable salts 
 so useful to man, are, to a great extent, changed or precipitated. 
 so that it is perfectly clear that the changes which take place during 
 
152 COMPARISONS OF SWEDENBORG AND 
 
 fermentation do not in the slightest degree correspond with the 
 spiritual changes which take place in man 's regeneration. 
 
 Then, by what authority does the Academy's organ say that in 
 the above extract, evil with its falsities is compared with leaven 
 and lees. It will be seen that this representation is not correct ; 
 for it is the combat and separation and falling to the bottom which 
 is compared, and not the leaven and lees. Lees have a good sig- 
 nification when this word is used in a good sense, as in Isaiah xxv. 6. 
 Speaking of the " feast of fat things, and wine on the lees, wine 
 on the lees well refined": "By the feast of fat things, of fat 
 things full of marrow," says Swedenborg, "is signified good, both 
 natural and spiritual, with joy of heart ; and by the lees, and 
 lees refined, are signified truths from that good with the felicity 
 thence derived." (A. E. 1159.) "A feast of fat things signi- 
 fies the appropriation and communication of good, and by a feast 
 of lees, or the best wine, the appropriation of truth" (A. E. 252), 
 called a "feast of lees" (A. C. 5943.) Such is the signification of 
 lees when they result simply from the settling, after straining or fil- 
 tering refining of the heavier portions of the grape juice or new 
 wine. But it is perfectly evident that the lees which fall to the bot- 
 tom during the fermentation of wine can have no such signification, 
 so that the Academy, after all, is not so far from the truth, when 
 it claims that lees are compared by Swedenborg to falsities, and, 
 consequently, according to their philosophy, correspond to falsities. 
 Swedenborg, it will be seen, as if afraid his readers might mistake 
 the true meaning of . the above comparison, says : "This com- 
 parison of fermentation is used because leaven in the Word 
 signifies the falsity of evil." If the lees, which fall to the 
 bottom from the action of leaven on wine, instead of having a 
 good signification as they do when they are used in a good sense 
 in the Word, have a bad signification, how can the wine from 
 which such lees have been separated fail to have an evil signifi- 
 cation? Unfermented wine, at the commencement of ferment- 
 ation, in which state it is generally seen at this day when no 
 effort is made to prevent fermentation, is turbid and foul from 
 the commencing action of leaven, and in this state it is unwhole- 
 
INTERPRETATIONS BY THE ACADEMY. 153 
 
 some to the stomach ; and Swedenborg explains fully what he 
 means when he says that "good becomes like generous C or strong) 
 wine after fermentation," by what he adds "or clear liquor." 
 
 It seems so strange that men, as well read in the writings of 
 the Church as the members of the Academy are supposed to be, 
 should make such a serious and grave mistake, as to attempt to 
 justify the use of intoxicating drinks from such comparisons as ^ 
 the above found in the Writings of Swedenborg ; when the very 
 comparisons which they select, teach a very different doctrine, 
 which is, as we have seen sustained by reason, facts, and science ; 
 the pure spirit or alcohol of the one comparison being so ob- 
 noxious and irritating that no one but a drunkard would ever 
 think of drinking it, and even the lees of the other comparison, 
 admitted by the Academy to correspond to falsities. Is it strange 
 that Swedenborg should inform us, as he does in the passage 
 already quoted, that the resulting wine may be compared to 
 falses from evil? please remember it is not the process which he 
 here compares, but the wine itself. How are we to account for 
 this strange state of darkness in which the "Academy of the New 
 Church" so manifestly dwells upon this most vital question, so 
 intimately affecting the welfare of the New Church and the world ? 
 In reply to this question, we will first state that, according to the 
 Writings of Swedenborg, the first Christian Church came to its end 
 over a century ago, through evils of life and .the falsifications of the 
 doctrines taught by the Lord when on earth, and by His disciples 
 soon after His ascension. Even the ordinances of the Church be- 
 came perverted, until a wine which was prohibited to the Jews, and 
 which was providentially prohibited, owing to its known poisonous 
 qualities, by Mohammed to his followers, and which was regarded 
 as so polluted, that even the ancient heathen would not dare to 
 offer it to their gods, was substituted for the passover cup, or the 
 fruit of the vine, or unfermented wine, of which our Lord and 
 His disciples partook at the last supper. And this sad perversion 
 seems to have descended to the New Church Academy unques- 
 tioned, and they seem to have been strongly confirmed in such 
 false views, even to the extent of justifying the use of intoxicating 
 
1.54 COMPARISONS OF SWEDENBORG AND 
 
 drinks as beverages, from which we may as rightfully select and 
 use as we may from beneficial articles of food or drink. 
 
 Swedenborg says : " Those who are in falses, and especially 
 those who are in evils, are said to be bound and in prison ; not 
 that they are in any bonds, but because they are not in freedom ; 
 those who are not in freedom being interiorly bound ; for those 
 who have confirmed themselves in what is false are no longer in 
 freedom of choosing and accepting the truth, and those who have 
 much confirmed themselves therein are not in freedom to see it, 
 still less to acknowledge and believe it, for they are in the per- 
 suasion that what is false is true, and what is true is false ; so 
 powerful is this persuasion, that it takes away all freedom of 
 thinking anything else, consequently it holds the thought itself 
 in bonds and as it were in a prison. This I had much opportunity 
 of being convinced of, experimentally, from those in the other 
 life who have been in a persuasion of the false by confirmations 
 in themselves ; they do not at all admit truths, but reflect or 
 strike them back again, and this with an obstinacy proportion- 
 ate to the degree of persuasion ; especially when the false is 
 grounded in evil, or when evil has persuaded them." (A. C. 
 5096.) 
 
 From the above we can see how difficult it is for men who are 
 confirmed in falses to see the truth, and especially for those who 
 are in evils to seethe truth which condemns those evils. Men 
 did not often see that slavery was wrong while they held slaves, 
 and this fearful wrong was justified from the point of view of the 
 Bible by many clergymen, and, if we mistake not, by some clergy- 
 men of the New Church ; but now, that, in the providence of 
 the Lord, slavery has been overthrown, few, if any, fail to see that 
 slavery was wrong. It is equally, if not even more, difficult, to 
 see that evil habits of life are evil, so long as we continue to 
 indulge in them. The woman who compresses her waist does not 
 see that tight- dressing harms her, and is consequently an evil, so 
 long as she continues this pernicious habit, which does so much to 
 ruin the health of women, impair the vitality of our race, and 
 shorten human life. She actually feels that tight-dressing does her 
 
INTERPRETATIONS BY THE ACADEMY. 155 
 
 good every time she indulges in it without it she feels all gone, 
 precisely as the rum-drinker does who has not had his morning 
 dram. The man who habitually uses that disgusting and deadly 
 poison, tobacco, does not feel that it injures him, and that it is 
 wrong to use it : how can he ? He " hankers " after it, and suffers 
 when he attempts to leave it off; and the resumption of its use 
 relieves him, cheers him, and makes him feel good. The same 
 is true with the habitual indulger in opium, and, in fact, with the 
 consumer of every other poison, when habitually used. This is 
 especially true, as we all know, and have seen, with the drinkers 
 of that fearfully destructive and deadly poison, alcohol, in what- 
 ever form it may be taken. Therefore, as a rule, and according to 
 Swedenborg's teaching, we cannot expect men who habitually 
 indulge in the evil habit of using intoxicating wine and whisky, 
 however "judiciously" they may select their liquors, to see that 
 it is wrong to use them. It will be seen that it would be asking 
 too much of poor human nature to expect them to see the fearful 
 nature of this evil, as those who are free from such habits clearly 
 see it. Nor need the teetotaller be discouraged even though 
 the leading spirits of the Academy do not join our ranks, although 
 we have hope even for them still, and charity, too. But for the 
 young, who have not confirmed themselves in favor of drinking 
 intoxicating drinks, and who are free from the evil of drinking, 
 we may labor earnestly, faithfully, and hopefully, and the Lord 
 will assuredly bless our efforts. If men, with the clear light of 
 the New Jerusalem Church shining into their understandings, 
 continue to drink intoxicating drinks, if these escape drunkenness 
 it will be as by the " skin of their teeth." We know very well that 
 they cannot fail to be singed by this "liquid fire," which we have 
 seen has its origin from hell. May the Lord protect our brethren 
 of the Academy ; but we think He will require a little of their help 
 cooperation before He can do this, without interfering with 
 their freedom, and that He never does. 
 
 Now, gentlemen of the Academy, you may as well give 
 up your attempt to justify the use of fermented wines, pro- 
 duced by the action of leaven on the pure juice of the grape, 
 
156 COMPARISONS OF SWEDENBORG AND 
 
 and of whisky. It is impossible for you to sustain your views 
 by any legitimate argument, for the truth is not on your side. 
 We have seen into what contradictions and absurdities you 
 rush the moment you make the attempt. The Word of the 
 Lord, sustained and illustrated by the testimony of a large num- 
 ber of ancient writers, who wrote during the prophetical and 
 apostolic ages, shows conclusively that there were two kinds of 
 wine, one good and the other bad, in regular use. 
 
 President Nott says : "That the wine declared by the master of 
 the feast to be ' good wine/ was good wine in the sense that 
 Pliny, Columella, or Theophrastus would have used the term 
 'good,' when applied to wine ; good, because nutritious and un- 
 intoxicating ; and of which the guests even at such an hour 
 might drink freely and without apprehension, because it was 
 wine which, though it would refresh and cheer, it would not 
 intoxicate." 
 
 ." Is it reasonable," says a recent writer, " that the inspired 
 penman employs the same kind of wine both as a symbol of 
 ivrath and mercy ? Is there anything else of which this is true ? 
 'Dread' is u^ed as a symbol of mercy, and so is 'milk' and 'oil.' 
 Are they ever employed as symbols of wrath ? Never. Neither 
 is the unfermented fruit of the vine used as a symbol of wrath. 
 It is the changed, innutritions, alcoholic, dangerous wine that is 
 an appropriate symbol of divine wrath. This view alone renders 
 the Bible consistent, and in harmony with science and experi- 
 ence." 
 
 Dr. Lees says: "That somebody consumed these innocent, 
 vinous preparations is certain. Is it probable that the prophets 
 and saints were the sole persons who refused to do so ? Is it 
 likely that while moral pagans preferred good wines, the prophets 
 and religious Jews invariably selected the drugged and intoxicat- 
 ing? But the associated element of Daniel's abstinence will 
 refute the whole principle of the argument." 
 
 As New Churchmen what can you, gentlemen of the Academy, 
 do toward sustaining your views, with the philosophy of the 
 Church, the science of correspondences, and the testimony of 
 
INTERPRETATIONS BY THE ACADEMY. 157 
 
 Swedenborg so clearly against you ? We are told by Sweden - 
 borg that all substances which hurt and kill men originate, not 
 from the Lord, but from hell. Above all other substances, we 
 know that fermented and alcoholic drinks do this. 
 
 A curious fact, it is said, has been *noted by Professor Van 
 Tieghem. The cells in the root of an apple-tree underwent alco- 
 holic fermentation when the soil was very damp, but he tells us 
 it made even the tree look sick. While the effects of alcohol on 
 the body and mind are strictly analogous, as we have seen, to 
 the effects of falses from evil on the soul, in every respect, and 
 with Swedenborg's comparison of such wine and strong drinks as 
 cause drunkenness, not only to falses, but to the worst kind of 
 falses to falses from evil with his express declaration that whisky 
 was so pernicious a drink, and that the immoderate use of spiritous 
 liquors would be the downfall of the Swedish people, and 
 with the testimony of the ablest medical writers of all ages against 
 you, how can you expect to sustain your views? The great 
 trouble .with you is that you are not masters of this subject. It 
 is perfectly clear that, holding on to the drinking usages, cus- 
 toms, and traditions of the fallen state of the first Christian 
 Church, you had not carefully examined this subject in the 
 light of this new day, before attempting to stay the progress 
 of the most needed and the greatest reform movement of the age. 
 But truth is mighty and will prevail, and you will have to with- 
 draw from your dogmatic assumptions upon this subject or you 
 will cease to have a following. The Church of the New Jerusa- 
 lem is not to be a whisky-drinking, wine-bibbing, and beer- 
 guzzling Church. Whisky, fermented wine, and beer perform no 
 use in the healthy human body which cannot be much better per- 
 formed by legitimate food and drink; and all true philosophy 
 teaches us that use, and not our perverted appetites, should 
 govern our eating and drinking that we may have a healthy mind 
 in a healthy body. The Lord has so ordered that the man who 
 lives on the plainest and most healthy food actually enjoys the most 
 in eating and drinking ; for stimulating and poisonous articles soon 
 blunt the taste for healthy food, and do not themselves satisfy. 
 
158 COMPARISONS OF SWEDENBORG. 
 
 We will simply intimate to you, gentlemen of the Academy, that 
 there is a slight difference between the excitement and delight 
 which follow the use of healthy articles of food and drink, and 
 the excitement and dejjght which follow the use of intoxicating 
 drinks, and that difference is to the body and mind what the 
 difference between heaven and hell is to the soul. The delights 
 which flow from the use of the former are natural and orderly, 
 and correspond to heavenly delights ; whereas, we know very 
 well, by every day's observation, that the delights which flow 
 from the latter are unnatural and disorderly, and correspond to 
 infernal delights. 
 
 "As to whisky," said the late Rev. Dr. Thomas Guthrie, of 
 Edinburgh, " whisky is good in its own place. There is nothing 
 like whisky in this world for preserving a man when he is dead. 
 But it is one of the worst things in this world for preserving a 
 man when he is living. If you want to keep a dead man, put 
 him into whisky. If you want to kill a living man, put the whisky 
 into him." 
 
 DUTY TO THE RECLAIMED. 
 
 Wine : Ecclesiastical. Dr. Kerr, of England, in a recent lecture, said he 
 stood on sure ground, for he was on his own domain of medicine. As a 
 physician of some experience in the treatment cf habitual drunkenness, he 
 knew that it was not safe for the dipsomaniac to taste intoxicating drink in 
 any circumstances, while in a state of consciousness; and, therefore, he (the 
 lecturer), Churchman though he was, even when a drinker himself, never 
 allowed a reformed drunkard under his care to go near a communion table 
 where intoxicating drink was presented. He was supported in this line of 
 treatment by Dr. A. Fergus, of the General Medical Council, and recently 
 President of the Faculty of Physicians and Surgeons, by Surgeon-General 
 Francis, and by other experts in the higher ranks of the medical profession. 
 A typical instance of the relapse of a reformed inebriate through fermented 
 wine at the Sacrement was adduced, the authority for the facts being at the 
 disposal of the Archbishop of Canterbury. 
 
 The lecturer also said he would be disloyal to truth if he did not honestly 
 testify to the serious risk of communion in an intoxicant to the reformed ine- 
 briate, and to the yet unfallen subject of the hereditary drink crave. At 
 present what was the fact? Some reformed drunkards had been expelled 
 from the Church altogether ; some had deprived themselves of the privilege of 
 communion, and some, while worshipping regularly at an Established Church, 
 communicated at some Nonconformist place of worship where unfermented 
 wine was used. He implored the clergy, as a mere matter of justice and of 
 right, to render the most sacred rite of their venerable Church safe for the 
 weakest of the victims snatched from the fatal embrace of drink. 
 
CHAPTER XI. 
 
 A NEW VIEW. 
 
 The writer has just received the following communication on 
 the wine question, from a highly esteemed correspondent, and 
 cheerfully places it before his readers : 
 
 "Leaven corresponds to and represents the false of evil. 
 Spiritual leaven did not exist in the Most Ancient Church, but 
 was introduced when that Church fell into evils of life, and 
 framed doctrines by which it could justify its bad conduct. 
 
 "This leaven has 'been transmitted from parents to children 
 through a long series,' until the disposition to love the ' false of 
 evil' has become the ruling power of man's nature. 
 
 " The Lord, in order to provide against the total destruction of 
 the human race, through leaven, separated the will from the 
 understanding, and put into the understanding a new will, which 
 is called 'the will of truth.' 
 
 "Into this new will may be introduced divine doctrine and 
 divine life, which, when introduced, form a heavenly city in an 
 enemy's country. This city is life introduced into man, and 
 leaven is death from hell. The enemies are represented by 
 leaven, the ferment from which is the beginning of a deadly 
 strife. It is a struggle between life and death. The Lord sus- 
 tains and defends the life. For this kind of temptation is not ' 
 admitted into, man until ' truths in his understanding are gathered 
 into bundles,' and arranged into order for defence. Then come 
 the struggle and the victory. But victory does not restore man 
 to the condition of the men of the Most Ancient Church. This is 
 seen in the fact that the heavens formed from the Most Ancient 
 Church are the inmost heaven ; and that the heavens formed 
 since are more and more external and less and less pure. There- 
 
 (159) 
 
160 A NEW VIEW. 
 
 fore, it cannot be said that one who has so far fallen from God as 
 to love the false of evil better than the truth of good, can be 
 restored by any process, so as to become as pure and perfect 
 as one who has never fallen. 
 
 " So of the grape ; as long as its skin is whole, it cannot fer- 
 ment. Nor can grape juice ferment until the virus leaven is 
 introduced into it. From that moment the work of contamina- 
 tion begins ; the juice before was pure and perfect, but it is now 
 impure and imperfect. 
 
 "The fermenting process is a method of saving what can be saved 
 after a poisonous substance has been introduced into a pure sub- 
 stance. 
 
 "The same is true of the salvation of man by combats. And 
 although he may be saved 'through great tribulation,' still he is a 
 dwarf in purity, compared with what he would have been had he 
 never fallen from the divine image and likeness. 
 
 " But it does not follow that divine truth, in his mind, after 
 having been purified from the false of evil, is more pure and 
 perfect than it was before that false principle was mixed with it. 
 
 " It is hard to comprehend a state of mind which can attribute 
 to the Lord inability or want of disposition to create pure things ; 
 and it is still harder to see how pure products from the Divine 
 Hand, such as the grape, wheat, corn, etc., should be more pure 
 after the introduction of a filthy substance into it." 
 
 Now, from the above presentation of this subject, it would ap- 
 pear that fermented wine is the quality of wine to be used at this 
 day in the present state of man, even in the Holy Supper, and if 
 the above writer's premises were all sound, this would be true. 
 But if he had examined this subject a little more carefully, he 
 would have found unanswerable objections to some of his views, 
 as applied to natural wine. 
 
 First : He admits very correctly that the grape, and the juice 
 of the grape, are pure until ferment enters to pollute these 
 organized products of the vine ; in other words, he admits that 
 the grape has never fallen ; in this respect the juice of the grape 
 
A NEW VIEW. l6l 
 
 differs radically from the present condition of man, and holds a 
 relation to man before the fall. 
 
 Second : Being pure, like the man of the Most Ancient Church, 
 and never like man having been endowed with rationality and 
 freedom, there has been no change in the grape corresponding 
 to the separation of the will from the understanding in man ; 
 consequently, the Lord has made no provision for its restoration 
 or regeneration when it becomes polluted by natural leaven, 
 which corresponds to spiritual leaven ; therefore it can no more 
 be restored by leaven', than the man of the Most Ancient Church 
 could have been by spiritual leaven, after he had commenced 
 falling from his original purity, and before the separation of the 
 will from the understanding. Before the separation of the will 
 from the understanding, mankind, after they had commenced 
 falling, could only be prevented from descending to greater 
 depths of evil by punishments and external restraints ; and it is 
 only by corresponding natural measures that wine, after ferment- 
 ation has commenced, can be saved from total decay or destruc- 
 tion, namely, by sulphurization, boiling, bottling, etc. 
 
 Third : It will be seen, then, that it is utterly impossible to 
 harmonize the two processes, and to show that natural leavenings 
 correspond to spiritual leavenings. When ferment has entered the 
 wine, and commenced its destructive work, the wine can no more 
 be restored to its original purity by fermentation, as we have, 
 just intimated, than the man of the Most Ancient Church, after 
 he had commenced falling, could have been restored by tempta- 
 tions and spiritual combats against falses. 
 
 Fourth : We know that during fermentation, that which corres- 
 ponds to good and truth does not overcome the leaven, and cast 
 it down and to the sides ; but that the leaven overcomes, de- 
 stroys, casts down and up organic substances which correspond to 
 spiritual good and truth ; and changes the sweet, which corres- 
 ponds to spiritual delights, into alcohol, which gives rise to infer- 
 nal delights ; as we so well know by its effects on man when he 
 drinks it ; consequently, we know, both from its origin and effects, 
 that it corresponds to infernal delights. 
 
, ' --.:: > 
 
 : 
 
 -; :-.%- - 
 162 A NEW VIEW. 
 
 Fifth : Now we are taught by our doctrines that in the regener- 
 ation of man at this day, exactly the opposite takes place, namely, 
 truth and good overcome the false and evil. So it will be seen 
 that while the spiritual combats during regeneration may be com- 
 pared to natural fermentation, and the clearness and spiritual 
 purity after regeneration, may be compared to the clearness 
 and purity of liquids after fermentation, in the very nature of the 
 case it is impossible that there should be any real correspondence, 
 either between the natural and spiritual processes under consid- 
 eration, or the results which flow therefrom. 
 
 But, says the above correspondent, in a subsequent communi- 
 cation, in reply to the strictures on his first : "The correspond- 
 ence of sweet spiritual delight and the correspondence of 
 alcohol infernal delight is superb. Still, I think, in the end, that 
 you will be obliged to acknowledge the fact that there is some 
 good use in fermented wine (this wine contains only from five to 
 ten per centum of alcohol) and in vinegar. In this you may 
 say that wine that has been fermented may be adapted to a fallen 
 Church, composed of fallen men." 
 
 Exactly so. This is precisely what the writer claimed in his 
 tract, and what is reiterated in an extract from the same in this 
 work. When men engrossed in the love of spiritual dominion, 
 and in the love of self, money, and sensual gratifications, searched 
 the Word of the Lord, and therefrom framed doctrines which 
 were in harmony with their perverted affections, such false 
 doctrines were not falses from ignorance, but they were falses from 
 evil ; and all of the delights of such men flowed from their evils 
 and the falses therefrom. It was therefore utterly impossible that 
 plain, unfermented wine, which simply gratified the orderly wants 
 of the body, giving true delight, health, and strength thereto, 
 should satisfy men thus perverted. That which corresponds to 
 good and truth must be destroyed, and the sugar which corres- 
 ponds to spiritual delights must be perverted into alcohol, by 
 leaven and human manipulation, before the wine could corres- 
 pond to their spiritual state ; and then it becomes strictly appro- 
 priate. 
 
OF I nt 
 
 UNIVERSITY 
 
 VINEGAR. 
 
 But in the doctrines for the Church of the New Jerusalem, the 
 Lord again calls on all men to repent, and to put away their 
 false doctrines from their understandings, and evils from their 
 lives, by a constant effort to keep the divine commandments, 
 not in their own strength, but in the strength which the Lord 
 ever gives to those who ask of Him in their daily lives 
 not in words only, but also in deeds. What place has fermented 
 wine, having its origin from hell, and corresponding clearly to 
 falses from evils as we have seen, in the true Church of the 
 Lord ? It being the natural emblem of the false, which is infer- 
 nal ; can men of this New Age, who are striving to live the life of 
 the Church, deliberately, and from choice, use such a perverted 
 fluid as a beverage, and not thereby be injured, both physically 
 and spiritually ? 
 
 The writer would remind the above correspondent that from 
 five to ten per centum of alcohol in wine has been sufficient 
 to cause drunkenness in all ages, and among all races of men 
 who have used fermented wine ; as history clearly teaches, and 
 present observation abundantly demonstrates. 
 
 VINEGAR. 
 
 Vinegar, like alcohol, is a product resulting from the decom- 
 position of an organized substance sugar. In a concentrated 
 form it is a corrosive poison ; but when diluted, as it ordinarily is 
 when used, and only moderately taken ; then, compared with 
 fermented wine and beer, it is comparatively harmless ; but if 
 used as freely as the latter fluids are, while it would never cause 
 drunkenness, it would, unquestionably, be very injurious to the 
 health of the body ; but we shall see from its correspondence, 
 that it cannot be as injurious to man, spiritually, as fermented 
 wine or beer. 
 
 "Vinegar signifies truth mixed with falses." (A. E. 386.) 
 "Giving the Lord vinegar mixed with gall (Matt, xxvii. 34) 
 signifies the quality of divine truth from the Word, such as was 
 with the Jewish nation, namely, that it was commixed with the 
 false of evil, and thereby altogether falsified and adulterated, 
 
1 64 VINEGAR. 
 
 wherefore He would not drink it." (A. E. 519.) " Gall signifies 
 the same as wormwood, or infernal falsity." (A. E. 376.) So 
 it will be seen that vinegar alone, simply diluted with water [sig- 
 nifying truth], signifies truths mixed with falses. 
 
 Diluted vinegar, like alcohol, will preserve animal and vegetable 
 substances, although not so perfectly ; but it is used, as is well 
 known, for this purpose. 
 
 The appetite for acids is unquestionably a natural appetite ; and 
 when suitable acids are used temperately they supply a want, and 
 are useful; but vinegar, being the product of decomposition, as 
 we would expect, very imperfectly, if at all, supplies this want. 
 It will not, like lemon or lime juice, prevent the scurvy where 
 persons are for long periods deprived of vegetable food and 
 fresh meats, as on board ships, and during the long winters of a 
 northern clime. 
 
 Wherever it is possible, it is certain that the juice of acid fruits, 
 such as lemons, limes, and currants, should be substituted for 
 vinegar. One who has never tried it cannot realize the superi- 
 ority of lemon juice over vinegar, when used on salads, greens, 
 meats and fish. We all know how superior it is, in preparing 
 acid drinks, to vinegar. Of course, we cannot preserve vegetable 
 and animal substances with such living or organized acids, as we 
 can with vinegar ; but if, after having preserved them in vinegar, 
 we were to soak them in water, so as to remove the vinegar, and 
 then apply lemon juice as we use them, it would be an improve- 
 ment. 
 
 The use of vinegar should undoubtedly be discouraged, by re- 
 commending the use of vegetable acids in its stead, rather than 
 encouraged ; but when the use of vinegar is compared with the 
 use of fermented wine, beer, or cider, it is comparatively harm- 
 less or, as much so as the reception of trnth mixed with falses 
 into the memory and understanding is, when compared with falses 
 which are received and cherished by an evil love or perverted 
 affection consequently, vinegar rarely develops an unnatural ap- 
 petite which cannot be satisfied with wholesome vegetable acids. 
 
CHAPTER XII. 
 
 COMMUNION WINE AND ITS PREPARATION AND PRESERVATION. 
 
 WHEN the wine question is viewed in the light of the New 
 Jerusalem Church, and carefully examined, there would seem to 
 be no question as to the kind of wine which should be used at 
 the Holy Supper. 
 
 The vine has a good signification, for it signifies "good and 
 truth spiritual." (A. E. 403.) Vine or vineyard signifies the 
 Church, where the Word is, by which the Lord is known, conse- 
 quently, the Christian Church. (A. R. 650). Grapes have a 
 good signification, for they signify the goods of charity, which 
 are the goods of life. (A. E. 375.) Grapes and clusters 
 signify works of charity, because they are the fruits of the vine 
 and the vineyard, and by fruits in the Word are signified good 
 works. (A. R. 649.) The blood of the grape, or the juice 
 which flows, when the skin is punctured or burst, with little or no 
 pressure but the weight of the cluster, and which is the sweetest 
 portion of the grape, has the highest signification. " The blood 
 of the grape signifies spiritual-celestial good, which is the name 
 given to the divine in heaven proceeding from the Lord ; wine 
 is called the blood of grapes, since each signifies holy truth pro- 
 ceeding from the Lord; wine, however, is predicated of the 
 spiritual, and blood of the celestial ; and this being the case 
 wine was enjoined in the Holy Supper." (A. C. 5117.) "By 
 the blood of the grape is also signified truth from spiritual good, 
 the same as by wine in Deut. xxxii. 14." (A. E. 918.) 
 
 That unfermented wine, which is produced by crushing and 
 pressing the grapes, also has a good signification is beyond 
 question. " ' Thus saith Jehovah, As the new wine is found in 
 the duster ; and He saith, spoil it not, because a blessing is in 
 it' (Isaiah Ixv. 8) : the new wine in the cluster denotes truth 
 
 (105) 
 
1 66 COMMUNION WINE. 
 
 from good in the natural principle." (A. C. 5117.) This new 
 wine found in the cluster is not fermented wine, for alcohol is 
 not found in a cluster of grapes. " Whereas all truth is from 
 good, as all wine is from grapes, therefore by wine in the Word 
 is signified truth from good." (A. E. 918.) If all wine is from 
 grapes, as Swedenborg has assured us, and the grapes do not con- 
 tain any alcohol, how can we claim that fermented wine which is 
 full of alcohol is the fruit of the vine, or that it has a good significa- 
 tion ; especially when we know, as we do, that the alcohol is not 
 even the product of the vine, but that it is produced by the 
 actual destruction of the gluten and sugar, both good and useful 
 ingredients of the wine, by ferment or leaven, which signifies 
 "the false of evil," and "the evil and the false," which, Sweden- 
 borg tells us, " should not be mixed with things good and true?" 
 And yet in the case of fermented wine, by the ingenuity of man 
 in providing vessels, keeping it at a proper temperature, and with 
 the necessary exposure to the air and no more, this substance 
 leaven has been mixed with the new wine, and has disorganized 
 and destroyed the vegetable compounds which the Lord had so 
 carefully organized in the grape for the sustenance of man, until, 
 in the end, there is scarcely a trace of some of the most 
 important and useful of the natural ingredients of the wine 
 left ; and until by the destructive action of the leaven there 
 has been substituted for the gluten, sugar, and other organic 
 ingredients of the wine, the most to be dreaded, and which has 
 proved to the human race the most deadly poison ever pro- 
 duced by man, it having destroyed more human beings than all 
 other poisons put together. Swedenborg tells us, as we have 
 already quoted in a previous chapter, that all substances which 
 hurt and kill men have their origin from hell. Thus, then, there 
 can be no question as to the origin of the alcohol in fermented 
 wine. In fact, as we have elsewhere shown, Swedenborg in his 
 work, "Apocalypse Explained" (No. 1035), compares "falses from 
 evil," which we know are from hell, to such wine as will induce 
 drunkenness, and we know that the wine which will induce this 
 fearful state, in which reason and self-control are overthrown, is 
 
COMMUNION WINE. 167 
 
 never unfermented wine, but that it is always fermented wine, 
 and history shows that it has induced drunkenness in all ages of 
 the world, and for countless ages before distilled liquors were 
 known. Is there can there be any excuse for the use of an 
 intoxicating wine as communion wine in the sacrament of the 
 Holy Supper, gentle reader? But do not be over hasty to 
 condemn all wine. Please bear in mind that the vine, the 
 grape, the blood of the grape, all have a good signification, 
 unquestionably good, when unpolluted by fermentation. The 
 same is true of must, for Svvedenborg tells us that "must signifies 
 the same as wine, namely, truth derived from the good of charity 
 and love." (A. E. 695.) 
 
 Webster defines must [Latin, mustum~\ as "wine pressed from 
 the grape, but not fermented" Worcester defines it, "the sweet 
 or unfermented juice of the grape : NEW WINE." So that both 
 authorities say that the unfermented juice of the grape is wine. 
 Must has the same signification, because it is new wine. It is 
 only when leaven or ferment commences its fearful work of dis- 
 organization, destruction, and pollution, in the new wine or must, 
 that it ever has a bad signification ; but after it has been so mixed 
 with leaven and polluted by it, it is perfectly clear that it never 
 has a good signification, for the wine then becomes a perverted and 
 poisonous fluid as we should naturally expect. Swedenborg says : 
 " Leaven signifies the evil and the false, whereby things celestial 
 and spiritual are rendered impure and profane." (A. C. 2342.) 
 
 And yet it is wine, the noble fruit of the vine, corresponding 
 to things spiritual and celestial, which has been rendered by the 
 action of leaven impure, and the natural symbol of spiritual 
 impurity and profanity, which is to-day, with only here and there 
 an exception, being used as communion wine in the organized 
 societies of the New Jerusalem Church in this country, and of 
 which men and women, who clearly see the truth, are compelled 
 to partake or stand aloof from the most holy ordinance- Of this 
 wine so generally used, one of the editors of the New Jerusalem 
 Magazine says : " If one has acquired a depraved taste for it, it 
 may be well for him to deprive himself of it altogether, not 
 
168 COMMUNION WINE. 
 
 excepting its use at the Holy Supper." Do men acquire a de- 
 praved taste for healthy articles as for bread and fruit ? 
 
 Is it not sad that through the perversion of an ordinance, a 
 teacher in the New Church should feel it to be his duty to 
 suggest to some who desire to partake of the Holy Supper, the 
 expediency of remaining away from the heavenly feast, of which 
 the Lord commanded all to partake ? And this, not because of 
 unfitness in themselves, but lest the Supper may lead them into 
 temptation ; and sadder still, that he should not see from the 
 teaching of the Word, and from the philosophy of the New 
 Church, and the science of correspondences, as contained in the 
 Writings of Swedenborg, that the Lord never placed this tempta- 
 tion before any ; and that it is impossible that He could do so in 
 any ordinance which He instituted for the benefit of His people, 
 and the use of which He makes obligatory upon them ? As the 
 Holy Supper came to us from the Lord, there was nothing about 
 it to incite or minister to a depraved taste. 
 
 That men of the first Christian Church, with simply the 
 knowledge of the literal sense of the Sacred Scriptures, should 
 advocate and use fermented wine is not surprising, but that a 
 New Churchman, with the knowledge which he can readily 
 obtain from the Writings of Swedenborg of the spiritual sense of 
 the Sacred Scriptures, and of causes, and the correspondence which 
 exist between all natural and spiritual things, habits, and effects, 
 and the express teaching of Swedenborg upon this subject, to 
 which we have referred in this work, can for a moment attempt to 
 justify the use of fermented wine as communion wine, is beyond 
 the comprehension of the writer, upon any other supposition 
 than that he has not carefully examined this subject; and to 
 bring this question fairly before his brethren, and to ask their 
 most serious consideration of it, is the object of this chapter. 
 
 Says the Rev. Dr. Nott: "Can the same thing in the same 
 state be good and bad ; a symbol of wrath, and a symbol of mercy ; 
 a thing to be sought after, and a thing to be avoided ? Certainly 
 not. And is the Bible, then, inconsistent with itself! No, 
 certainly." 
 
COMMUNION WINE. 169 
 
 "Here, then," says Dr. Rich, "is the rational and righteous 
 basis for the discriminating statutes of God. The beverage that 
 was characterized by power to produce a sensible stimulation, 
 a nervous excitement, was forbidden ; the beverage that satisfied 
 a natural appetite, and afforded strength without stimulation was 
 commended." 
 
 Dr. Rich's special conclusion is thus stated : " There is no 
 threatening, or prohibition, or visitation of judgment, as I can 
 remember, based on the discrimination between an excessive and 
 a limited or temperate use (as it is called) of intoxicants." 
 
 Does not the poor, reformed inebriate who is struggling to shun 
 this evil, need -the aid to be derived from partaking of the wine 
 at the Holy Supper as much as any one ? We ask the thought- 
 ful reader, if the wine of which it is thus dangerous to even take 
 a single swallow, can by any possibility be the same kind of wine 
 of which our Lord and Master said "drink ye all cf it"? 
 
 "I think," says the Rev. Joseph Cook, "It is beyond dispute 
 among the scholars of the first rank that at the Passover the wine 
 used was non- intoxicating, and that our Lord instituted the Holy 
 Supper with such wine." (Encyc. Brit., 8th ed., art. "Pass- 
 over".) 
 
 In his former tract, the writer purposely avoided a full con- 
 sideration of this subject, for he felt that the impropriety of using 
 an intoxicating wine in the most Holy Supper was so manifest 
 that it was unnecessary to say more than to barely allude to 
 the subject, and to call the attention of New Churchmen to it. 
 But some rather rough experience, and further consideration of 
 the subject has satisfied him that he was mistaken as to the 
 necessity and too hopeful in his expectations ; and to-day he 
 feels fully satisfied that nothing is more necessary or desirable for 
 the welfare of the Church, than that this subject should be dis- 
 cussed fully and fairly. So long as intoxicating wine is used for 
 sacramental purposes, drunkenness will never cease in the Church, 
 for many of its members, and the young people who are looking 
 toward the Church, will reason that " if it is suitable for such a 
 3 
 
170 COMMUNION WINE. 
 
 purpose, it cannot be bad in itself; and it will not harm me to 
 drink a little 'temperately,' of course." Among those who 
 begin to drink this seductive fluid, a goodly number will inevit- 
 ably become drunkards ; and many more will richly deserve the 
 "name, and die from the effects of drinking, whose fall may not 
 be so complete and open as to cause them to be generally recog- 
 nized as drunkards. All who drink intoxicating drinks, as we 
 have seen, will be injured thereby, in mind and body, to a greater 
 or less extent ; for they are almost sure to become "moody in 
 mind and diseased in body, sooner or later," however "tempe- 
 rately" they may use such beverages. 
 
 "When a reformed drunkard," says the Rev. Joseph Cook, 
 " sits down in a pew, and finds his neighboring Church member a 
 moderate drinker, and his pastor holding up the Bible in one 
 hand, and the glass of moderate drinking in the other, the strug- 
 gling, converted inebriate has not come into a place of safety. 
 The Church is not a fold that is securing him from the wolves ; 
 it is not a place where he can repose." 
 
 Willard Parker, M.D., of New York, asks, in his address at the 
 American Association for the Cure of Inebriates, " What is alco- 
 hol ? The answer is a poison. It is so regarded by the best 
 writers and teachers on toxicology. I refer to Orfila, Christison, 
 and the like, who class it with arsenic, corrosive sublimate, and 
 prussic acid. Like these poisons, when introduced into the sys- 
 tem, it is capable of destroying life without acting mechanically. 
 Introduced into the system, it induces a general disease, as well 
 marked as intermittent fever, smallpox, or lead poison." 
 
 In a letter to the Rev. Dr. Patton, he says : " The alcohol is 
 the one evil genius, whether in wine, or ale, or whisky, and is 
 killing the race of men. Stay the ravages of this one poison, 
 alcohol, that king of poisons, the mightiest weapon of the devil, 
 and the millennium will soon dawn." 
 
 No higher, nor more respected medical authority, in this 
 country can be given than Dr. Willard Parker, and his language, 
 it will be seen, as to the effects of drinking intoxicating drinks on 
 the American people, is almost precisely the same as that used 
 
COMMUNION WINE. 171 
 
 more than a century ago by Swedenborg, as to the effects on 
 the Swedish people of using such drinks. In reply to our 
 selections from the writings of Dr. Parker, Dr. Richardson, the 
 section on medicine in the International Medical Congress held 
 in Philadelphia in 1876, and of Emanuel Swedenborg, as to the 
 effect of alcoholic drinks on men, the "Academy of the New 
 Church " in its Words for the New Church, says : 
 
 " Of one thing we feel assured, that the class of selections from which 
 Dr. Ellis has seen fit to choose cannot be genuine, because they dispute 
 revealed truth." 
 
 Swedenborg, then, in the estimation of our brethren of the 
 Academy, disputed revealed truth when he declared that it would 
 be more desirable for his country's welfare and morality, that the 
 consumption of whisky should be done away with altogether 
 " than all the income which could be realized from so pernicious 
 a drink." The writer does not think the Academy manifests 
 either much modesty or wisdom when it attempts, as it does, 
 to offset the testimony of the highest medical authorities in the 
 world, and of Emanuel Swedenborg, by the views of compara- 
 tively obscure writers in our periodicals. 
 
 THE WINE USED BY THE LORD AND HIS DISCIPLES IN THE ORIGINAL 
 INSTITUTION OF THE SACRAMENT. 
 
 " The great Bible student of this and all ages," says the Rev. Dr. 
 G. W. Samson, "was Jerome [born A. D. 332]. As a representa- 
 tive of the early Church at Rome, yet spending half his life in the 
 land of Jesus and of the first Apostles, his translation of the Greek 
 New Testament into Latin became the foundation of the Latin 
 Vulgate ; while his voluminous commentaries and epistles are an 
 invaluable treasure in every department of Biblical science. On 
 Hoseaii. 9, he defines tirosh as 'the fruit of the vintage'; his 
 comment corresponding with his translation already noted. In 
 commenting on Amos ix. 14, he compares the 'blood of Christ' 
 to the ' red must ' flowing into the wine-vat. Upon Matt. ix. 1 7, 
 he says that new skins \utrcs\ must be used for wine that is to 
 be preserved as must, because the remains .of former ferment 
 
172 WINE USED BY THE LORD AND HIS DISCIPLES IN 
 
 attaches to the old skins ; and he regards this to be the essential 
 point in Christ's comparison ; that the soul \_anima\ in which 
 His truth will be safely deposited must be entirely renovated and 
 freed from all remains of former corruption,, so as to be ' polluted 
 with no contagion of former vice.' In commenting (Matt. xxvi. 
 26-29) on Christ's choice of language : 'I will not drink hence- 
 forth of this fruit of the vine,' he takes for granted, as under- 
 stood by all, that must is referred to ; and he cites as illustrative 
 of the wine at the Supper, the fresh grape juice of Gen. xl. n, 
 and the 'noble vine' of Jer. ii. 21, as indicating the character of 
 the vine, as well as of its product, which is referred to in Christ's 
 words, 'I am the vine.' On Gal. v. 16-21, among the 'lusts of 
 the flesh,' Jerome mentions wine-drinking, and urges the duty of 
 abstinence from wines. He says : ' In wine is excess; as taught 
 in Eph. v. 1 8, youth should flee wine as they would poison.' 
 Alluding to the plea that Christ used wine at the Supper, and 
 that St. Paul recommended the use of wine to Timothy, Jerome 
 says : ' Elsewhere, we were made acquainted with both the wine 
 to be consecrated into the blood of Christ and the wine ordered 
 to Timothy that he should drink it.' " 
 
 Rev. Dr. Samson, in a recent work, in which he replies to the 
 writers who have criticised his former work already noticed, 
 on the "Divine Law of Wines," makes the following statement : 
 
 " The wine made by Christ at the wedding has this succession 
 of testimonials in confirmation : first, the fact that conforming 
 Jews, of whom Jesus through His life was one, from time imme- 
 morial have used unfermented wine at weddings ; second, the 
 best, most costly and always first-used wine, in ancient and 
 modern banquets, has been the lightest, and among the Romans 
 this was unfermented ; third, Cyril, bishop of the Church in 
 Jerusalem about A. D. 380, expressly declares this, while Geikie, 
 in his now popular "Life of Christ, "returns to the early Christian 
 view of the nature of the miracle. As to the charge against 
 Christ that he was a 'wine-bibber,' all Christians regard it as 
 much a calumny as that He was a 'glutton' and a 'friend' of 
 abandoned women. That the 'fruit of the vine' used at the 
 
THE ORIGINAL INSTITUTION OF THE SACRAMENT. 173 
 
 Supper was unfermented, is confirmed by these testimonies : 
 first, the natural meaning of the terms ' fruit of the vine ' : second, 
 the immemorial custom of conscientious Jews at their Passover, 
 which ' cup ' was the same used by Christ at the institution of the 
 Supper ; third, the direct statement of Clement, A.D. 200, and of 
 Jerome, A.D. 400. That the gleukos was unintoxicating Cyril 
 declared, A.D. 380, while writers of the views of Horace Bum- 
 stead now admit this ; and that gleukos was included under oinos 
 lexicographers of every age and land agree. As to the view of 
 Paul's advice to Timothy, the accordant statements of Eusebius, 
 A.D. 320, of Athanasius, A.D. 325, of Cyril, A. D. 380, and of 
 Jerome, A.D. 400, that Paul commended abstinence in Timothy 
 (i Tim. v. 23), as he had before enjoined it on the Church of 
 which he was pastor (Eph. v. 18), is in accordance with all 
 ancient and modern legislation as to wines. As to the quality of 
 the wines commended by Paul, Roman writers and their French 
 annotators show that must is their basis, if not their only ingre- 
 dient ; for it is not the alcohol, but the nourishing ingredients 
 of wines, that constitute their utility in chronic indigestion ; 
 while strong alcoholic wines were commended by the Greek and 
 Roman physicians for acute and painful diseases, such as strangu- 
 ary and dysentery." 
 
 "All," says the Rev. A. S. Wells, "that relates to this subject 
 (viz., the institution of the Lord's Supper), in the New Testament, 
 may be found in Matt. xxvi. 17-29 ; Mark xiv. 12-26 ; Luke xxii. 
 7-20, and i Cor. xi. 23-29." 
 
 " Take your Bible and carefully read and consider these words. 
 They contain the historical account and the express directions 
 and commands of Jesus Christ on this subject, and all that He or 
 His Apostles have, said or written upon it, except some allusions 
 to this ordinance which are found in i Cor. v. 6-8, and x. 16-21. 
 This matter is contained within a small compass, and can, there- 
 fore, be easily comprehended. From these passages we see : 
 First : That the Lord's supper was appointed at the close of the 
 Passover feast, and before our Saviour and His disciples had 
 arisen from the table. Matthew says : 'And as they were eating 
 
174 WINE USED BY THE LORD AND HIS DISCIPLES IN 
 
 (*. e., the Passover), He took the cup and gave thanks, and gave 
 it to them, saying, Drink ye all of it? Second : Notice also, 
 that our Saviour used the same elements of bread and wine which 
 they had used in the feast of the Passover. No new cup was 
 brought in at the time He instituted the memorial of His death. 
 He took the Passover cup, and it was of the wine which it con- 
 tained that He expressly commanded His disciples ; saying, 
 6 Drink ye all of it: 
 
 " Now we have abundant evidence that the wine of the Passover 
 was unfermented. 
 
 " First : This is seen in the name which our Saviour gave to the 
 contents of the Passover cup. Neither He nor His Apostles, in 
 speaking of this element in the sacramental emblems, call it wine 
 at all. Our Saviour foresaw how, in after ages, the term wine 
 would generally be understood to mean that which was fermented 
 and intoxicating, and, therefore, wholly inappropriate as a symbol 
 of His precious blood ; and to guard the Church against this 
 danger He employs a term which, in all ages and languages, 
 could not be misunderstood, and He calls that wine He would 
 have us use in this ordinance 'the fruit of the vine.' This 
 term truly describes the new, sweet, unfermented wine which God 
 Himself creates in a cluster, and which He pronounces a bless- 
 ing (Isa. Ixv. 8), like the oil and the bread with which it is asso- 
 ciated as an article of diet. This was, indeed, a good creature 
 of God, and to be received with thanksgiving. But when God's 
 wine has been, by man's invention, subjected to a chemical pro- 
 cess, and becomes fermented, it is no longer the fruit of the vine, 
 but another substance altogether : it has been changed in its 
 essential principles, and is now a poisonous compound of alcohol 
 and carbonic acid. Its sugar and gluten which were in the fruit 
 of the vine, both of which are nutritious and help to build up and 
 repair the waste of our bodies, are now, by fermentation, con- 
 verted into alcoholic poison and other substances, all of which 
 are almost, if not utterly, destitute of any nourishing qualities 
 whatever. 
 
THE ORIGINAL INSTITUTION OF THE SACRAMENT. 175 
 
 "Again : we know that the Passover wine was the new, sweet, 
 and unfermented wine, not only by the name our Saviour gave it 
 as the fruit of the vine, but 
 
 "Second : By the express law of the Passover, excluding all 
 leaven from the elements used at that feast. Read carefully the 
 following passages, and you will see the proof is full and 
 unanswerable ; Ex. xii. 15-20 ; xiii. 6-7 ; xxxiv. 25 ; Lev. ii. n ; 
 x. 12, and Amos iv. 5. Here you will notice that there is 
 an utter prohibition of leaven and of all that has been leavened or 
 fermented, not only from the Passover feast, but from everything 
 offered in sacrifice to God. This included fermented wine as 
 well as the fermented bread. If it is said that wine is not men- 
 tioned in these passages, we reply, it was included in the prohibi- 
 tion of the unleavened bread ; else there is no divine warrant 
 for its use at all in the Passover ; but as our Saviour used it. His 
 example settles its divine appointment. 
 
 "In his commentary on John ii. 10, the Rev. Albert Barnes 
 says : 'The wine of Judea was the pure juice of the grape, without 
 any mixture of alcohol, and commonly weak and harmless. It 
 was the common drink of the people, and did not tend to pro- 
 duce intoxication.' " 
 
 The Rev. Dr. Duffield says : "For the Jews, in observing the 
 Passover which feast he was celebrating when he instituted the 
 sacrament of His Supper were prohibited from the use of any- 
 thing whatever, whether food or drink, that was fermented (Ex. 
 xii. 15) ; and to this day they rigidly observe the original regula- 
 tion." Bible Rule of Temperance (p. 181.) 
 
 The Rev. Dr. C. H. Fowler, says: "The sacrament of the 
 Lord's Supper is rescued by the simple fact that this was the 
 feast of the Passover which Jesus set apart as His memorial, and 
 that the Jews ate nothing that had yeast or ferment in it at this 
 feast. They were forbidden to offer anything that had leaven or 
 yeast in it to the Lord. There is no indication that Jesus sent 
 out and procured intoxicating wine, when He had a supply of 
 unfermented wine. Jesus even called it ' the fruit of the vine? 
 not the fruit of decomposition and fermentation. 
 
176 WINE USED BY THE LORD AND HIS DISCIPLES IN 
 
 " God promised that His Holy One should not see corruption. 
 God said to the sacrificing Jews : 'Thou shalt not offer the blood 
 of my sacrifice with leaven.' Jesus gave the wine as His blood 
 of the new Testament. It is not reasonable that He sought out 
 a forbidden element for the purpose of exposing His sacrament 
 to perpetual criticism. It is enough that Jesus called it 'the 
 fruit of the vine.'" 
 
 Dr. S. M. Isaacs, an eminent Jewish rabbi of this city, says : 
 "In the Holy Land they do not commonly use fermented wines. 
 The best wines are preserved sweet and unfermented." In 
 reference to their customs, at their religious festivals, he repeat- 
 edly and emphatically says : "The Jews do not, in their feast for 
 sacred purposes, including the marriage feast, ever use any kind 
 of fermented drinks. In their oblations and libations, both 
 private and public, they employ the fruit of the vine that is, 
 fresh grapes unfermented grape juice, and raisins, as the symbol 
 of benediction. Fermentation is to them always a symbol of 
 corruption, as in nature and science it is itself decay, rottenness." 
 Bible Wines. 
 
 The Hon. P. J. Joachimsen, whose intelligence " as a judge, 
 as well as the eminent culture and charities of his esteemed lady, 
 are well known in New York," makes the following reply to a 
 letter of inquiry from Dr. Samson : 
 
 No. 336, EAST 69 STREET, February 15, 1881. 
 
 REVEREND AND DEAR SIR, In answer to your favor of yesterday's date, 
 I repeat that the great majority of conforming Jews in this city use wine 
 made from raisins at the Passover feast. Of course the raisins are fresh, 
 Such raisin-wine is used in all conforming synagogues for the sanctification 
 of Shabbat and holy days ; i. e., for Kiddush and also for services at cir- 
 cumcisions and weddings. Some, but not many, people use imported wine 
 Italian, Hungarian, or German which is certified as " Perach" or" Kosher 
 
 wine." 
 
 I am, yours most truly, J. P. JOACHIMSEN. 
 
 The Rev. W. M. Thayer, in his work on "Communion Wine," 
 says : " The Saviour's language implies that He continued the prac- 
 tice of using the unfermented juice of the grape. At the institu- 
 tion of the Supper, he did not use the word ' wine' \pnios~\ 
 
THE ORIGINAL INSTITUTION OF THE SACRAMENT. 177 
 
 the word in general use among the people ; but he employed a 
 phrase which is translated 'fruit of the vine? We have His 
 language recorded three times (Matt. xxvi. 27-29; Mark xiv. 
 23-25 ; Luke'xxii. 19, 20), and in each instance it is 'fruit of the 
 vine? As if he would distinguish the wine which was used on 
 that occasion from that which the people were taught not to 
 'look upon/ and which would 'bite like a serpent and sting like 
 an adder ' ! As if he meant that no man should ever point to 
 His example on that sacred occasion to defend the use of intoxi- 
 cating wine on a secular occasion. It has the appearance of 
 a studied, consistent, Christian arrangement to discard the 
 1 mocker.' If the Saviour used oinos at the Supper, it is singular, 
 at least, that he avoided the name by which it was known, and 
 called it 'fruit of the vine.' 
 
 " We submit, too, that the grape itself, or the newly expressed 
 juice, is 'the fruit of the vine' in a truer sense than fermented 
 wine can be. For all chemists say that fermentation destroys the 
 nutritive element of grape juice, while the unfermented juice is 
 highly nutritious. The latter is innocent and healthful, while the 
 former is ' dangerous' and harmful to persons in health. 
 
 " It is objected that Christ said : 'Verily I say unto you, I will 
 no more drink of the fruit of the vine, until that day I drink it new 
 in the kingdom of God' (Mark xiv. 25). And these words are 
 supposed to imply the use of alcoholic wine. The remarks of 
 Professor Moses Stuart upon this passage furnish a good reply : 
 
 ' Is there not a sanction here of drinking ordinary wine ? Far from it. It 
 is beyond all reasonable doubt that orthodox Judaism has ever and always 
 rejected alcoholic or fermented wine at sacred feasts. Even now, as I have 
 abundantly satisfied myself by investigation, the Passover is celebrated with 
 wine newly made from raisins, where unfermented wine cannot be had. 
 This would seem to explain that difficult passage in Matt. xxvi. 29 : "I will 
 not drink of this fruit of the vine until that day when I drink it new with you 
 in my Father's kingdom." " New" alludes to the wine then employed on 
 that occasion. The meaning seems plainly to be this : " I shall no more 
 celebrate with you a holy communion service on earth ; in heaven we shall 
 meet again around our Father's table, and there we will keep a feast with 
 wine appropriate to the occasion that is, new wine." Of course, we are to 
 understand the language in a spiritual, and not in a literal, sense. But the 
 
I7 8 WINE USED BY THE LORD AND HIS DISCIPLES IN 
 
 imagery is borrowed from the wine then before them. Scarcely a greater 
 mistake can be made than to rest the use of alcoholic wine at the sacra- 
 mental table on the example of our Saviour and His disciples.' 
 
 "It is not surprising, therefore," says the Rev. Dr. Samson, 
 speaking of the early temperance investigators of the wine ques- 
 tion, " that such a flood of light dawned on the earnest and labor- 
 ious reformers who penetrated more or less into this history of 
 facts. All the translators, Roman and Protestant, Italian, Spanish, 
 French, German and English, saw in the tirosh of the Old Testa- 
 ment, the Grecian gleukos and the Roman mustum. Castell, 
 with the whole range of 'Syriac and Arabic translations, of the 
 Rabbinic Targums and Tulmud, before him, not only rendered 
 tirosh must, but he argued that the translation of the Hebrew 
 cheleb (Num. xviii. 12) by aparche in the Greek, was intended 
 to present the idea of Herodotus (iii. 24), and of Xenophon 
 (Hier. iv. 2), which prevailed alike among the early Ethiopians 
 of Central Africa, and of primitive Asiatics ; their offerings were 
 FRESH, that they might be untainted with decay. Language could 
 not have been constructed more definitely to represent the pro- 
 duct of the vine acceptable in religious offerings than that used 
 by Moses when he added a prefix to the unfermented grape juice 
 offered to the Lord ; requiring that it be 'the fresh of tirosh? It 
 was natural that this expression, rendered in English by 'best of 
 the wine,' should recall to Castell and Cocceius the nature of 'the 
 best' wine made by Christ, and, therefore, drunk by Him ; and 
 that it should have prevented such men from introducing, from 
 the spirit of ' custom,' any perversion of the requirements of 
 Christ as to the Supper, imagining that 'inebriating wines' should 
 take the place of His own twice repeated description, ' the fruit 
 of the vine.' When attained, unfermented wine at the Supper 
 will certainly be the first appointed by Christ." Divine Law as 
 to Wines. 
 
 In concluding his essay on "Communion Wine," the Rev. W. 
 M. Thayer says : "We ask the reader to compare the evidence 
 upon which we rest our view of the Temperance Cause with that 
 on which the cause of liberty rests. Is the proof that the 
 
THE ORIGINAL INSTITUTION OF THE SACRAMENT. 179 
 
 Bible denounces American slavery more direct and explicit 
 than the proof that it denounces American drinking customs? 
 Does not the Bible support slavery as clearly as it does the use 
 of inebriating beverages ? And more, do we not discard certain 
 customs and habits as si?iful on less evidence than we ask men 
 to discard intoxicating wine ? Do we not accept many theolo- 
 gical tenets as scriptural, on less evidence than we adduce for 
 Total Abstinence Communion Wine ? Let reason and conscience 
 answer. Especially let the Church be true. No virtue will rise 
 higher in the world than it is in the Church. If there be a place 
 of safety on this subject, let the Church occupy it. ' Lead us not 
 into temptation ' is the prayer ; let God's people live as they 
 pray. Tempt no man with the intoxicating cup, at any time, or 
 in any place. Let the standard be as high at the Lord's table as 
 it is at man's table. A vicious thing in a holy place is out of 
 place. The Church is bound to set a pure and safe example on 
 temperance as really as on religion. ' Abstain from all appear- 
 ance of evil] binds us not to drink beverages that may entice 
 others to ruin. ' Thou shalt love thy neighbor as thyself sug- 
 gests that it is not a loving act to set the dangerous example of 
 drinking intoxicating liquors to our neighbor, or his children. 
 1 Do thyself no harm? Abstinence is the only sure way to pre- 
 vent harm to one's self. ' Watch and pray, that ye enter not into 
 temptation? There is no more emphatic way of disregarding 
 this lesson, than by tampering with the intoxicating cup. So, 
 also, the exhortations to ' lay your bodies a living sacrifice on thg 
 altar of God' to ' crucify the lusts of the flesh,' and many others, 
 are wholly inconsistent with defiling the body by using that which 
 inflames the passions (Isa. xxii. 13), excites to violence (Prov. 
 xxiii. 29), and overcomes and demoralizes many who drink it " 
 (Isa. xxviii. i ; Prov. xx. i ; Isa. xxviii. 7). 
 
 Professor Stuart says : " I cannot doubt that chamets, in its 
 widest sense, was excluded from the Jewish Passover, when the 
 Lord's Supper was first instituted ; for I am not able to find 
 evidence to make me doubt that the custom among the Jews of 
 excluding fermented wine, as well as fermented bread, is older 
 
i8o WINE USED BY THE LORD AND HIS DISCIPLES IN 
 
 than the Christian era. That this custom is very ancient ; that 
 it is now almost universal ; and that it has been so for some time 
 whereof the memory of man runneth not to the contrary, I take 
 to be facts that cannot fairly be "controverted." 
 
 While the societies of the New Church, with but a very few 
 worthy exceptions in this country, are using intoxicating wine, 
 which Swedenborg compares to falses from evil, as communion 
 wine, and our Associations and Convention have not a word to say 
 against its use as a beverage ; and too many of our clergymen are 
 justifying such use ; and some of them advocating the drinking of 
 whisky even ; how stands the religious world around us upon this 
 great practical question of life ? Many of the most celebrated 
 scholars of the various Christian Churches, without a knowledge 
 of the revelations which we enjoy, seeing the devastation and 
 ruin which was being wrought upon their fellow-men, by the 
 drinking of intoxicating drinks, and finding that their use was 
 justified and encouraged by the use of fermented wine at the 
 Holy Supper, have devoted years to a patient examination of 
 this subject in the light of the Word of the Lord, ancient history, 
 and modern science. 
 
 Rev. Dr. Samson, speaking of the early labors of such men, 
 says : 
 
 " Among educators, such men as Professor Wayland of Brown 
 University, and Professor Tayler Lewis, led the way to a new 
 position. Dr. Wayland, eminently conscientious and practical as 
 a teacher of Moral Science, when told by Christian gentlemen 
 whom he esteemed, that his example in providing wine-sangaree 
 at his annual receptions was misleading, and betraying to their 
 ruin, young men in fashionable society, Dr. Wayland promptly 
 said ; ' If my wine makes my brother to offend, I will have no 
 more of it.' Professor Lewis, scholarly and logical, reversed his 
 opinions and practice, when he perceived, as he himself states it, 
 that 'on the subject of temperance there has been committed 
 the same error of interpretation that for so long a time confused 
 the slavery question.' " 
 
THE ORIGINAL INSTITUTION OF THE SACRAMENT. 181 
 
 "To these testimonies was soon added that of Professor 
 George Bush, who, when first appealed to, quoted Old and New 
 Testament declarations to sustain the custom of using wines in 
 fashionable society and in Christian rites ; but who, when asked, 
 resolved to examine the original Hebrew and Greek Scriptures, 
 and then, after examination, confessed the error into which 
 neglect of thorough investigation had led him, and declared to 
 the advocates of total abstinence : ' You have the whole ground ; 
 and in time the whole Christian world will be obliged to adopt 
 your views.'" 
 
 We have in the preceding pages called the attention of our 
 readers to several works written by late writers, with many quota- 
 tions, and now we will see what the surrounding Church organi- 
 zations are doing in this most worthy cause. 
 
 The General Assembly of the Presbyterian Church, at its 
 annual meeting at Madison, Wis., unamimously adopted the fol- 
 lowing declaration : 
 
 "The General Assembly, viewing with grave apprehension the persist- 
 ence and spread of the use of intoxicating drinks as among the greatest, if 
 not the greatest, evil of our day, as a curse resting upon every nation of 
 Christendom, as multiplying their burdens of taxation, pauperism, and 
 crime, as undermining their material prosperity, as a powerful hindrance to 
 the Gospel at home, and as still more deeply degrading the heathen whom 
 we seek to evangelize abroad, would rejoice at the revival in recent years 
 of efforts to stay these great evils, and would renew its testimony, begun as 
 early as 1812 (and continued to the present day), 'not only against actual 
 intemperance, but against all those habits and indulgences which may have 
 a tendency to produce it.' " 
 
 The General Conference of the Methodist-Episcopal Church, 
 held in Cincinnati in May last, adopted a report on temperance 
 containing the following passages or recommendation of changes 
 in the Discipline : 
 
 "2. That section 6 of paragraph 175 be amended so that it shall read as 
 follows: 'To hold quarterly meetings in the absence of the presiding elder, 
 and to sec that the stewards provide unfermented wine for use in the sacra- 
 ment of the Lord's Supper, if practicable.' 
 
1 82 WINE USED BY THE LORD AND HIS DISCIPLES IN 
 
 " 3. That the sentence in brackets, immediately preceding paragraph 484 
 of the Discipline, be so changed as to read as follows : ' Let none but the 
 pure unfermented juice of the grape be used in administering the Lord's 
 Supper.' 
 
 " 4. We also recommend that the following be inserted in the Discipline 
 as a separate chapter, expressive of the general sentiment of the Church on 
 the temperance question : 
 
 'TEMPERANCE. 
 
 * Temperance, in its broader meaning, is distinctively a Christian virtue, 
 scripturally enjoined. It implies a subordination of all the emotions, pas- 
 sions, and appetites to the control of reason and conscience. Dietetically it 
 means a wise use of useful articles of food and*drink, with entire abstinence 
 from such as are known to be hurtful. Both science and human experience 
 unite with Holy Scripture in condemning all alcoholic beverages as being 
 neither useful nor safe. The business of manufacturing and vending such 
 liquors is also against the principles of morality, political economy, and the 
 public welfare.'" 
 
 The Centennial Conference of Free-Will Baptists, recently in 
 session at Weirs, New Hampshire, adopted the following pream- 
 ble and resolutions : 
 
 " Whereas, After all the moral and legal temperance victories of the past, 
 intemperance still remains the greatest evil of the age; therefore, resolved: 
 
 " i. That while we thank God for the victories already gained, we would 
 in this centennial year of our denomination reaffirm with increased em- 
 phasis our uncompromising hostility to the intoxicating cup, and pledge 
 ourselves anew to the use of all moral and prohibitory means for the utter 
 suppression of the sale and use of intoxicating liquors. 
 
 " 2. That we have no fellowship with those Church members who, in the 
 light of the nineteenth century, use as a beverage intoxicating drinks, in- 
 cluding ale, lager-beer, wine or cider. 
 
 " 8. That fermented wine should not be used in the communion service, 
 and the Church or minister who uses it deserves censure. 
 
 " 9. That the use of tobacco is an unclean and unnatural habit, and 
 should be indulged in by neither ministers nor members of the Christian 
 Church." 
 
 Surely the life and light of the New Jerusalem are permeating 
 the Churches around us. The paragraph ab.ove, headed "Tem- 
 perance," could have no origin but from the Lord. He reforms 
 and regenerates the human race through the angels of the New 
 
THE ORIGINAL INSTITUTION OF THE SACRAMENT. 183 
 
 Heavens ; and He effects this divine work in the natural world, as 
 far as it can be effected, through men of all religions, and all 
 other instruments which the Divine Love by Divine Wisdom can 
 marshal into the reconstructive work of the New Jerusalem 
 dispensation. Let us remember that the doers of the truth 
 alone have the promise that they shall see the truth. The man 
 who uses either intoxicating drinks or tobacco, and the woman 
 who wears tight dresses, are doing all they can to close their eyes 
 and ears and understanding against the truth. Their depraved 
 habits produce a corresponding and constantly increasing depra- 
 vation of their physical and nervous systems; so that though 
 those habits are sowing within them the seeds of disease and 
 death, they are unable to perceive the injury that is being done 
 them unless they will heed the Word of the Lord or the testi- 
 mony of others. For that consciousness they must go outside of 
 themselves, because these evils, like all spiritual evils to which 
 they correspond, palliate the suffering which they cause, and 
 fasten their chains tighter on their victims, actually making them 
 feel better every time they indulge. Although it is through the 
 understanding that man must be enlightened, yet there must be a 
 willingness to obey, or "having eyes he will see not" and will not 
 be convinced, however clear the light or truth. 
 
 "God speed the time," says the Rev. Dr. Herrick Johnson, 
 "when Scriptural arguments in behalf of wine-drinking shall be 
 buried in a grave as deep as that where now lie the arguments 
 by which the Word of God was once marshalled to the support 
 of slavery ! God speed the time when alcoholic wines and 
 strong drinks shall be swept from every Christian sideboard, and 
 table, and social feast." 
 
 "A few years since an English clergyman," says the Rev. 
 William M. Thayer, " who had been intemperate, reformed. At 
 a public meeting in Manchester, he said, confessing his guilt, 
 'My greatest sin is not found where I brought the most disgrace 
 upon my Master's cause in the public view ; my greatest .sin, in 
 the sight of God, was when I entered upon the course which led 
 to drunkenness.' Was he not right? The intemperate man has 
 
1 84 WINE USED BY THE LORD AND HIS DISCIPLES IN 
 
 incurred guilt somewhere. Was it when he first staggered under 
 the influence of strong drink ? Nay, it was before that. Was it 
 when he had been a moderate drinker one year, two' years, or 
 more ? Was it when he drank his tenth, hundredth, or five hun- 
 dredth glass ? Was it not rather when he quaffed the first glass 
 which lured him to all that followed ? ' It is the first step that 
 ruins.' * Enter not into the path of the wicked' (Prov. iv. 14). 
 'Watch and pray, that ye enter not into temptation' (Matt. xxvi. 
 41). The divine prohibtion is laid upon the first step to ruin." 
 
 The danger is always with the first glass ; the reformed inebriate 
 who is looking to the Lord and striving to shun this evil realizes 
 this. "Hence," says the Rev. Dr. Samson, "reformed inebriates, 
 with one voice, have asked for an unintoxicating wine at the 
 Lord's Supper ; and, when this provision has been thought im- 
 possible, they have conscientiously abstained often from partak- 
 ing of the cup." 
 
 "It is plain," says the Rev. W. M. Thayer, "that the prohibi- 
 tion of drunkenness prohibits all indulgence which leads to 
 drunkenness : as Dr. Duff says, ' In condemning murder, the 
 Bible of necessity condemns the use of any and - all of those 
 means which naturally and inevitably lead to it.' Reference 
 may be made to the unfermented juice of the grape, and the 
 word much used to guard them against over-indulgence, since 
 Pliny, Columella, and others say with Dr. Rule, that many 
 Romans were so fond of it that ' they would fill their stomachs 
 with it, then throw it off by emetics, and repeat the draught.' 
 Thus it was with ' honey.' 'Hast thou found honey'? asks Solo- 
 mon ; ' eat so much as is sufficient for thee, lest thou be filled 
 therewith and vomit it ' ( Prov. xxv. 1 6 ) . Bible temperance is 
 'moderation' in the use of good things, and abstinence from 
 injurious things." 
 
 Since the above was in type, we have selected the following 
 extracts from the report of a lecture and remarks in the Glasgow 
 (Scotland) League Journal : 
 
 At a select meeting, which comprised many clergymen and 
 physicians, Dr. B. W. Richardson, speaking on the subject of 
 
THE ORIGINAL INSTITUTION OF THE SACRAMENT. 185 
 
 unfermented wines for sacramental purposes, said, " I think I 
 might say in reference to Dr. Kerr's remarks about the constitu- 
 tion of these wines, that if there is anything in what you may call 
 similitude and in pure symbolism, as represented in the use of 
 wine on the solemn occasion to which he refers, all the question 
 of similitude turns toward a wine that is expressed simply from 
 the grape. I think there is a passage in the service which says : 
 'This is My blood.' Now, if you take that at all as meaning 
 anything symbolic, then you have a common-sense view in the 
 similitude which does really exist between the expressed juice of 
 the wine and His blood. That is strictly true. If you look at 
 this table on the wall showing the compositions of the two kinds 
 of wine, the one fermented, the other unfermented, you will see 
 that the constituent parts actually of blood and of the expressed 
 wine are strictly analogous. One of the most important elements 
 of the blood, that which keeps it together, that which Plato speaks 
 of as 'the plastic part of the blood,' is the fibrine, and that is 
 represented in the gluten of the unfermented wine. If we come 
 to the nourishing part of the blood, that which we call the mother 
 of the tissues, we find it in the unfermented grape, in the albu- 
 men, and that is also present in the blood ; and if we come to all 
 the salts, there they are in the blood, and the proportion is nearly 
 the same in the unfermented wine as in the bloed ; and if we 
 come to the parts of the wine which go to support the respiration 
 of the body, we find them in the sugar. Really and truly on a 
 question of symbolism, if there be anything at all in that, the 
 argument is all in favor of the use of unfermented wine. But, 
 again, I would put it in this way in support of Dr. Kerr. Pre- 
 suming that you want the real thing that was fermented for your 
 purposes, I should say scientifically that you could not go to that 
 thing in its purest form. If you really do want to put a fermented 
 substance forward, then you should put it forward in all its purity. 
 The logical argument would be not to take an irregular substance 
 which is called wine, and which may contain half-a-dozen things 
 that are altogether apart from the real thing, but the point would 
 be to take an actually pure, simple, fermented substance alto- 
 
1 86 HOW SHALL WE PREPARE OUR COMMUNION WINE? 
 
 gather, free from everything except the fermented substance, the 
 completed .process and water. Yet, I suppose, if anything of that 
 kind were put forward in the Church, it would be rebelled at uni- 
 versally. No one would think of doing it. Yet that is what 
 should be done logically if this is to be the thing. You either 
 want a fermented or unfermented agent. If it be decided that a 
 fermented agent is wanted, take it in all its purity ; if an unfer- 
 mented agent, take that which is the natural, simple expression of 
 the juice of the grape the rich wine." 
 
 Dr. Norman Kerr said, "That at all periods in the history of 
 the Christian Church, in necessity unfermented juice of the grape 
 had been held to be wine for the purpose of the sacrament. 
 Witnesses were cited in the original from the second, fourth, 
 seventh, ninth, thirteenth, seventeenth, eighteenth, and nineteenth 
 centuries. Unfermented, unintoxicating wine was, at the present 
 day, recognized as a lawful element of communion by the 
 Methodist - Episcopal, and other bodies in America ; by the 
 Established Church of Scotland, by a large number of Noncon- 
 forming congregations throughout the kingdom, by a considerable 
 array of Established Churches and their mission charges in 
 England, and by the annual Mildmay Conference. One bishop 
 had sanctioned its use, while several bishops had communicated 
 in it and had fnade no sign" 
 
 HOW SHALL WE PREPARE OUR COMMUNION WINE? 
 
 This is a practical question, and especially so at this day, when 
 no one who purchases either unfermented or fermented wine, 
 unless he knows by whom it has been made and has confidence 
 in the maker, can have any assurance that he is getting an un- 
 adulterated article. The blood of the grape, which flows spon- 
 taneously when the grape is punctured or crushed, Swedenborg 
 informs us, as we have seen, has a higher or more celestial sig- 
 nification than wine which is produced by pressure, and for this 
 reason was not selected when the Lord instituted this ordinance ; 
 and, if it is ever to become appropriate in the New Church, we 
 think our readers will conclude with the writer, that the time will 
 
HOW SHALL WE PREPARE OUR COMMUNION WINE? 187 
 
 not be during our generation, nor perhaps for many generations 
 to come. 
 
 " In remote antiquity, grapes were brought to the table, and 
 the juice there expressed for immediate use." Nott (London 
 ed. p. 58). 
 
 " Plutarch affirms that before the time of Psammetichus, who 
 lived six hundred years before Christ, the Egyptians neither 
 drank fermented wine nor offered it in sacrifice." Nott (Third 
 Lecture ) . 
 
 "Josephus's version of the butler's speech is as follows : He 
 said ' that by the king's permission he pressed the grapes into a 
 goblet, and, having strained the sweet wine, he gave it to the 
 king to drink, and that he received it graciously.' Josephus here 
 uses gleukos to designate the expressed juice of the grape before 
 fermentation could possibly commence." Bible Commentary 
 (p. i 8). 
 
 Bishop Lowth, of England, in his "Commentary on Isaiah," in 
 1778, remarking upon Isa. v. 2, refers to the case of Pharaoh's 
 butler, and says : " By which it would seem that the Egyptians 
 drank only the fresh juice pressed from the grapes, which was 
 called oinos ampilinos that is, wine of the vineyards." 
 
 Rev. Dr. Adam Clarke, on Gen. xl. n, says : "From this we 
 find that the wine anciently was the mere expressed juice of 
 the grape without fermentation. The saky, or cup-bearer, took 
 the bunch, pressed the juice into the cup, and instantly delivered 
 it into the hands of his master. This was anciently the yayin 
 [wine] of the Hebrews, the oinos [wine] of the Greeks, and 
 the mustum [new fresh wine] of the ancient Latins." Bagster's 
 "Comprehensive Bible" quotes Dr. Clarke with approbation. 
 
 " It appears that the Mohammedans of Arabia press the juice 
 of the grape into a cup, and drink it as Pharaoh did." Nott 
 (London ed. p. 59). 
 
 " A singular proof of the ancient usage of squeezing the juice 
 of grapes into a cup has been exhumed at Pompeii. It is that 
 of Bacchus standing by a pedestal, and holding in both hands a 
 
1 88 HOW SHALL WE PREPARE OUR COMMUNION WINE? 
 
 large cluster of grapes, and squeezing the juice into a cup." 
 Bible Wines. 
 
 PRIMITIVE WINE PRESS. 
 
 " Professor Tishcendorf has given us a learned edition of the 
 Apochryphal ' Acts and Matthew,' a work which was in circula- 
 tion in the second and third centuries ; and in it we read : 
 1 Bring ye, as an offering, holy bread, and having pressed out 
 into a cup three clusters from the vine be communicants with 
 me.' " Rev. Joseph Cook. 
 
HOW SHALL WE PREPARE OUR COMMUNION WINE? 189 
 
 Beyond all question, if we accept the Word of the Lord as 
 authority, and in the opinion of the writer beyond the possi- 
 bility of a doubt, if we accept Swedenborg as an authority 
 on this subject, the recently expressed juice of the grape, used 
 before fermentation has commenced, is appropriate for use in the 
 Holy Supper. Except when kept below the temperature of 
 50 it should not be pressed from the grape earlier than the 
 night before the day on which it is to be used, and then it should 
 be bottled and carefully corked. It may be prepared by press- 
 ing the grapes directly by the hands, as we have seen was often 
 done by the ancients, or by any other method. 
 
 This recently expressed must, or new wine, is certainly appro- 
 priate, as Swedenborg tells us that must has the same significa- 
 tion as wine, namely : " Truth derived from the good of charity 
 and love" (A. E. 695) ; and that "new wine is the divine truth 
 of the New Testament consequently, of the New Church; and 
 old wine is the divine truth of the Old Testament, consequently 
 of the Old Church." (A. R. 316.) 
 
 By must, we know, he does not mean must during the process 
 of fermentation, but that he does mean the recently expressed 
 juice of the grape before fermentation has commenced, whereas 
 fermented wine which has been so generally used he compares 
 to falses from evil, as we have seen. 
 
 There are seasons of the year when fresh grapes can be had 
 about as readily as wine ; and if grapes grown in a warm climate 
 can be had, we have a sweet wine, very pleasant to drink ; but let 
 them be grown where they will, we shall have a wine more palata- 
 ble to the unperverted taste than the "stuff" which is sold as fer- 
 mented wine. 
 
 In this unfermented wine we have a fluid which can justly be 
 termed the fruit of the vine, and which is not produced by 
 leaven, like the essential ingredients in fermented wine. 
 
 The objection was made to the writer by a respected clerical 
 brother that wine, either recently pressed from the grapes, or 
 bottled unfermented wine, if exposed to the air, would not keep ; 
 and if a part of a bottle were used, the rest would spoil before 
 
19 HOW SHALL WE PREPARE OUR COMMUNION WINE? 
 
 an occasion again occurred for using it ; and he seemed to think 
 it was an indication that it was not suitable for this purpose. In 
 reply, we reminded him of the fact that if special pains were not 
 taken to deprive the bread, which he uses for this purpose, of its 
 moisture, it would spoil, or become mouldy and sour ; and that 
 the meats, fruits, and vegetables from which he daily eats would 
 spoil on keeping, many of them in a very short time. Again, we 
 called his attention to another important fact, namely, that the 
 use of mouldy and sour bread, tainted meats, and decaying vege- 
 tables, however objectionable such use might be, and the writer 
 would be the last man to advocate their use, would be far less ob- 
 jectionable than the use of fermented wine ; for they would not 
 impair to so great an extent his freedom and reason, and would 
 never make him drunk, either naturally or spiritually : whereas, 
 the use of fermented wine causes insanity and natural drunken- 
 ness, and affords a plane of influx for evil spirits which tend to 
 infatuate and render men insane in regard to spiritual things. 
 
 When it is desirable to preserve wine for future use, we think 
 that, beyond question, the most suitable method is by boiling it 
 down frorrT one-third to two-thirds, skimming it carefully ; and, 
 then, while hot, putting it into bottles, or into glass fruit-cans, 
 and sealing it up as fruit is canned. Thus preserved, when wanted 
 for use, it can be readily reduced in water to the desired thin- 
 ness. If we wish to make a wine from northern sour grapes simi- 
 lar to the wines of Palestine, or a sweet and palatable wine, it is 
 necessary to add sugar. The Lord called the contents of the cup 
 the fruit of the vine ; and we know of no method by which the 
 fruit of the vine, or the entire juice which can be pressed from the 
 the grape, can be preserved in its integrity except by boiling. It 
 loses nothing but the water, which can be readily restored, as water 
 is always the same when pure. There is no useful organic sub- 
 stance removed, and it is not, like fermented wine, contaminated 
 by any heterogeneous substance even if sugar is added. It is 
 therefore, pure and contains the entire substance of the fruit of 
 the vine, excepting the seeds, skins, and cellular and fibrous por- 
 tions of the grapes. The boiled wine improves by age. 
 
HOW SHALL WE PREPARE OUR COMMUNION WINE? 191 
 
 " Archbishop Potter, who lived about two centuries ago, wrote 
 in his ' Grecian Antiquities' : ' The Lacedaemonians used to boil 
 their wines upon the fire until the fifth part was consumed : then 
 after four years were expired, began to drink them.' He refers 
 to Democritus, a celebrated philosopher, who travelled over the 
 greater part of Europe, Asia, and Africa, and who died 361 B. c. ; 
 also to Palladius, a Greek physician, as making a similar state- 
 ment. 'Some of the celebrated Opimian wine mentioned by 
 Pliny had, in his day, two centuries after its production, the con- 
 sistence of honey." Wines of the Bible. 
 
 Where grapes are grown or can be had, every religious so- 
 ciety, or every clergyman if he pleases, can prepare wine by this 
 simple and cheap process, and always be sure of having a pure 
 article at all seasons, and one which can justly be called the fruit of 
 the vine, for in this process the gluten is preserved. In the other 
 processes which we have described, namely, that of filtering re- 
 peatedly, and that of keeping cool and settling, the gluten is 
 removed ; therefore the wine thus preserved is not as perfectly the 
 fruit of the vine as is the boiled wine ; although such wine is un- 
 objectionable as a drink, and is many times nearer the fruit of 
 the vine than fermented wine : still the writer would give the 
 preference to boiled wine when it can be obtained. Then, 
 beside, boiling has a good signification. (A. C. 8496, 10,105.) 
 
 As to wines which are preserved by the addition of foreign 
 substances, with perhaps the exception of sugar, which are capa- 
 ble of preventing or arresting fermentation, such -as sulphur, the 
 fumes of sulphur, salicylic acid, mustard, etc., we think they are 
 all out of the question for sacramental purposes, although not as 
 objectionable as fermented wine. Where the fumes of burning 
 sulphur are simply used to destroy the germs of ferment in the 
 cask before it is filled, and in the atmosphere between the bung 
 and wine after the cask is filled, as is sometimes the case, no 
 great injury to the wine can result. 
 
 Rev. Joseph Cook, of Boston, in a sermon delivered while in 
 England, says in regard to unfermented wine : " Your own Dr. 
 Norman Kerr tells you that he drinks unfermented wine brought 
 
192 HOW SHALL WE PREPARE OUR COMMUNION WINE? 
 
 from the East. I know where in London to buy that kind of 
 wine. What is more, I know from some observation in the 
 East and from reading testimonies from there that many Syrian 
 Churches to-day use that kind of wine in their religious feasts. 
 I have witnessed in London the processes by which unfermented 
 wine is manufactured for the fifteen hundred congregations in 
 the United Kingdom, which now use only such wine in their 
 administration of the sacrament of the Lord's Supper. The 
 manufacturing chemist cited Columella's and Pliny's receipts for 
 preventing fermentation, and assured me that he could not improve 
 them in point of efficacy. Dr. Kerr has shown that wine may 
 be preserved unfermented by eight or ten different methods, 
 many of which were known to the ancients." 
 
 The writer has called the attention of the reader to the most 
 important of these methods in the chapter on the Wines of the 
 Ancients, to which he refers him for further information on this 
 subject. 
 
 In regard to preserving wine, by the aid of a stratum of sweet 
 oil, as practiced by the ancients and described in the preceding 
 pages, lest some of his readers may be disappointed in experi- 
 menting in that direction, the writer will say that the process evi- 
 dently requires great care to prevent the germs of ferment being 
 mixed with the wine. Of three experiments which the writer has 
 made with a glass bottle and a stratum of sweet oil, during the 
 the past season, only one has been successful, and in that the 
 wine is beautiful and clear, with a moderate amount of lees in the 
 bottle. Although the cork has been frequently removed, yet 
 there has been no signs of fermentation. The bottle was scalded 
 out before being filled, and was immediately filled with the cold 
 juice just as it was squeezed by the hands from the grapes 
 through two thicknesses of a linen strainer. The ancients, it will 
 be remembered, oiled their vessels carefully on the inside before 
 filling them with the juice of the grape ; and a bottle should be 
 either oiled on the inside or carefully scalded with boiling water 
 before being filled, even if it is a new bottle. 
 
CHAPTER XIII. 
 
 i PROHIBITION. 
 
 WE know that the use of intoxicating drinks is, directly or in- 
 directly, the cause of more than one-half of the crimes committed 
 and of the poverty, wretchedness, and insanity which exist in 
 the communities where they are used ; and their use is the most 
 prolific of all of the causes of disease, and even of idiocy. As 
 to the mortality which results from this cause, we clip from the 
 Morning Light si May yth, 1881, the following letter, which is a 
 fair presentation of the results of careful observation : 
 
 THE DEATH RATE AND TOTAL ABSTINENCE. 
 
 DEAR SIR, With reference to Mr. Bingham's speech in your issue for 
 April 23d, the following particulars may interest your readers : 
 
 At the end of 1878 the average death rate in the General Section of the 
 Sceptre Life Office for the fourteen years of its existence had been 8 in the 
 1,000, in the Temperance Section 4f. The number of deaths expected in 
 the Temperance Section of the same office for the five years ending 1879 
 was 90, the actual number dying being 47. 
 
 The number of deaths expected in the General Section of the Temper- 
 ance Provident Institution for the years 1871-75 was 1,266, the actual num- 
 ber dying being 1,330; in the Temperance Section for the same period the 
 number expected to die was 723; only 511 died. Referring to this report, 
 John Bright said the figures " are most remarkable. There is no mistake 
 about it that the men who abstain from intoxicating drinks have an immense 
 advantage, both physically and morally, over the rest of the community." 
 
 The report of this same office for the year 1879 shows the same thing. 
 During the year preceding the annual meeting the number of deaths ex- 
 pected in the General Section was 305, the actual number dying being 326; 
 in the Temperance Section " 196 were expected, and only 164 were ob- 
 stinate enough to die. For the four years ending since the last division 
 of profits the claims made in the Temperance Section were 215 less, in the 
 General Section 2 more than expected. 
 
 A map of the township of Toxteth Park, Liverpool, shows that a division 
 containing no public-houses and five-twelfths of the whole population, 
 (193) 9 
 
194 PROHIBITION. 
 
 rejoices in enough (45) paupers; the remainder of the township, with seven 
 twelfths of the population and 200 public-houses, contains 1,453 paupers, 
 * * * Finally, may I call the attention of your readers to the village of 
 St. Johnsbury, Vermont, U. S. A. The Maine Liquor Law is enforced there 
 with the result that its six constables work in the scale manufactories except 
 on special days, when they "don their uniforms to make a little show. * * * 
 No loafer hangs about the kerbstones. Not a beggar can be seen. No 
 drunkard reels along the streets. There seem to be no poor. I have not 
 seen, in two days' wandering up and down, one child in rags, one woman 
 looking like a slut." Hepworth Dixon, Letters from America. 
 
 The figures I have quoted seem conclusive, for we must recollect that the 
 General Sections are not composed of drunkards, only moderate drinkers 
 are admitted to them. If, then, the mortality rate amongst total abstainers 
 is so superior to moderate drinkers, total abstinence cannot be otherwise than 
 better. GEORGE GORDON PULSFORD. 
 
 HAMSTEAD, near Birmingham, April 18, 1881. 
 
 The only argument that can be urged to-day against prohibi- 
 tion is that of expediency. The time has passed when any 
 intelligent man will question the right of the community to pro- 
 tect its members against such dire evils as result from the use of 
 intoxicating drinks. Liberty is constantly restrained where its 
 exercise may be used by any to his neighbor's detriment, or his 
 own injury. A man cannot build a dwelling-house on his own 
 land, and for his own use, until the proper department has certified 
 that his plans are safe for his neighbors, and healthful for his own 
 indwelling. A family living contentedly under ground, with 
 insufficient light and air, are expelled from their home, and the 
 cellar is closed, regardless of the complaint of landlord and 
 tenant. No other evil is so productive of injury to the com- 
 munity as this curse of alcohol ; yet almost any other may be 
 legislated against if this is let alone. We punish with relentless 
 severity the poor drunken wretch who has violated the law, 
 though we know that the crime was committed when the stupify- 
 ing and poisonous draught had deprived him entirely of that 
 sense of right and wrong, which lies at the very foundation of 
 moral responsibility. We punish the drunken criminal, not for 
 the tippling which has led to his insanity and crime, but for the 
 crimes that he would never have committed in his sober senses ; 
 
PROHIBITION. 195 
 
 and then we renew the license of the rum-seller whose liquor 
 has crazed him ; so that when his term of punishment has expired 
 he may again be subjected to the same temptation, and society 
 again suffer from his evil-doing. Against every other danger we 
 may protect ourselves without the cry of fanaticism, or danger to 
 private rights. The officers of the law go into our most private 
 apartments to search for sewer-gas, or some source of ill-health, 
 that may work harm to a few occupants of the house, and pass 
 by the licensed shop that corrupts a neighborhood and ruins 
 bodies and souls. We compel the fencing in of an area, lest 
 some unwary passer-by or some child may fall into it ; and allow 
 the rum-seller his public bar-room, where he may display his 
 decanters, and his beer-pump, and his free lunch to entice our 
 young men into the broad road which leads to drunkenness and 
 death. We enter by force if needs be, and take away sick 
 children from their parents' care to a public hospital, and disin- 
 fect houses where there has been a contagious disease. We 
 break up gambling- hells, and policy-shops, and disorderly houses, 
 because they are detrimental to the morals of the community. 
 But there is no contagion more deadly, no gas more pernicious, 
 no allurement to vice so potent as this curse of bar-room drink- 
 ing. Where gaming ruins one fortune rum ruins many ; and no 
 other vice is so thoroughly destructive of all manliness as rum 
 can be. What vice or weakness can we name that leads to crime 
 as this does ? What vice or misery can we name to which the 
 first glass may not lead ? Look at the squandered fortunes the 
 diseased frames the imbecile minds the ruined homes the 
 blighted livss the broken hearts ! See in how many families of 
 your own friends the curse comes, striking the brightest and 
 best ; see the poverty, the ruin, the crime, and the vast multitudes 
 going on in never-ending succession to fill drunkards' graves ; 
 and then see the community lopping off little branches of evil, 
 and letting this giant tree of evil stand to scatter its baleful 
 , seeds ! 
 
 We ask you, intelligent reader, if such a course of conduct is 
 worthy of a Christian or even a civilized people ? Is it not clearly 
 
'196 PROHIBITION. 
 
 our duty to protect the young and the weak from such a degrading 
 evil as the sin of indulging in intoxicating drinks ? 
 
 It does certainly seem that we should, at least, withhold the 
 sanction of the law from the sale of such drinks. And it does 
 seem that, if it is ever proper to enact laws to prevent crime and 
 the contamination of the young, it is clearly our duty, if practi- 
 cable, to do so in this instance. But we know very well that 
 before a law can be enforced, the honest convictions of a very 
 large majority of the people must sustain it. If there is any 
 doubt upon this point, our first duty is clearly to do all we can to 
 enlighten the people, and not to strive to enact prematurely a 
 law which we have good reason to suppose will not be enforced. 
 
 But the writer thinks that, if the advocates of total abstinence, 
 even in the State of New York, would strive to enact a law to 
 close all bar-rooms where intoxicating liquors are sold, or given 
 away publicly to be drank on the premises ; and yet not attempt 
 to prevent their sale in quantity to be taken away from the place 
 of sale, that the good sense of the community would sustain such 
 a law. The advocates of the liberty of drinking what they choose 
 could not raise the cry that it interferes with their right to drink, 
 and get drunk if they choose. The habit of drinking intoxicants 
 at this day is generally acquired in bar-rooms, where young men 
 can invite their comrades up to take a drink with them. Very 
 few young men who have not acquired the habit of drinking 
 would ever purchase liquor to carry it to their homes where, as 
 a rule, even drunken parents do not favor their children's drink- 
 ing. Under the operation of such a law the race of drinkers 
 would materially lessen in a very few years, when there would 
 be no difficulty in enacting and enforcing a prohibitory law. 
 
 The Rev. Dr. Samson, in a work just published, entitled "Sci- 
 ence the Interpreter of History as to Fermented Wine a Supple- 
 ment to the ' Divine Law as to Wines,' " speaking of the efforts of 
 the ancients to control and prohibit the use of wines, says : 
 
 " That it was not the excess, but the use of wines, which the 
 ancients sought to control by law, is seen in the entire list of pro- 
 hibitions to youth, to women, to nurses, to men in public service, 
 
PROHIBITION. 197 
 
 which Plato and Aristotle, Numa and Cato urged. That it is 
 not the excessive use, but the intoxicant itself, that controls 
 modern legislation is attested by the fact that it is not bread- 
 shops, nor milk- dealers, that need to be restrained and pro- 
 hibited ; while all unite in the effort to restrict and suppress beer- 
 saloons, and to supplant them by coffee-shops. It is not wi?ies, 
 but intoxicating wines, that earnest Christian leaders seek to have 
 exchanged for the ancient unintoxicating wines ; which Pliny 
 states, though costly, as were choice fruits, were sought for the 
 wealthy of his day. It is such wines that are now sought for the 
 tables of the princely in wealth and intellect ; and above all, for 
 the table of the Lord around which the rich and the poor meet 
 together. The noble condescension, if not the conscientious 
 conviction, of American Christians cannot fall behind that of 
 Churchmen of England in seeking and permitting the use of 
 such wines." 
 
 In Maine, as is well known to disinterested inquirers and 
 observers, the law prohibiting the manufacture, sale, and giving 
 away of intoxicating drinks, has been very fairly enforced for 
 many years, perhaps as fully as laws against many other crimes ; 
 and this notwithstanding the immense pressure which has been 
 brought against it from its opponents all over the country. It 
 will be much easier to enforce such a law when it is enacted by 
 other States. 
 
 As to Kansas, where such a law has recently been enacted, 
 based upon a constitutional amendment, we will let the Governor 
 speak for his State : 
 
 PROHIBITION IN THE STATE OF KANSAS GOVERNOR ST. JOHN'S FIRM 
 
 FAITH IN THE TEMPERANCE MOVEMENT. 
 
 Governor John P. St. John of Kansas was in Indianapolis lately, 
 and in a conversation with a reporter of the Sentinel, gave his 
 views upon the causes and effects of the temperance movement 
 in the State of Kansas. In reply to a question, its Governor said : 
 
 "What has been accomplished in Kansas is of not near the 
 importance of what will be done in Indiana. Our greatest work 
 
1 98 PROHIBITION. 
 
 is over ; the Prohibition Law is enforced, and our people would 
 not be without it." 
 
 "What started the prohibition movement in Kansas ?" asked 
 the reporter. 
 
 "It originated through local option," was the reply, "which 
 started a temperance sentiment in the State that spread with 
 great rapidity. In my town of Othalia, which has a population 
 of about 3,000, a local option law was enforced a few years ago, 
 and the three saloons were compelled to close on account of 
 being unable to obtain the petition of two-thirds of the adult 
 inhabitants of the town. Previous to this time the saloons paid 
 the city $1,500 for license $500 each and out of this amount, 
 which was received yearly, it became necessary to erect a small 
 jail for drunkards. Since the saloons have been closed there 
 has been no use for the jail, and but one drunken man has been 
 seen on the streets since last November. The town was never 
 before so prosperous, and the improvements it has undergone are 
 wonderful. Such was also the case with the towns of Ottawa, 
 Hiawatha, and many others, and it did not take long to stir up 
 a sentiment in favor of a prohibitory amendment to the State 
 Constitution." 
 
 "How long have you had prohibition in Kansas?" was the 
 next query. 
 
 "The amendment to the Constitution was passed by our Legis- 
 lature in 1879, and was voted on by the people at the next 
 general election in 1880, and was carried by a majority of 8,000. 
 It went into effect last May. Since then all disputed questions 
 have been settled, and the Supreme Court and the Attorney- 
 General have declared the law to be constitutional. Before the 
 election we had to fight not only the combined whisky element 
 of Kansas, but money was sent into the State from all parts of 
 the country to use in defeating the amendment. We came 
 out victorious, however, and now if a vote should be taken by 
 the people to restore anti-prohibition again it would be defeated 
 by 70,000 majority. It is not a 'dead letter,' as many suppose, 
 as we permit no such things in Kansas. The whisky element 
 
PROHIBITION. 199, 
 
 have circulated the story all over the United States that the 
 amendment prohibits the use of wine for sacramental purposes. 
 Old drunkards and bummers who had not been in Church for 
 twenty years shed crocodile tears over this matter. It is wholly a 
 misrepresentation of facts. The amendment plainly says : 'The 
 manufacture and sale ot intoxicating liquors shall be forever pro- 
 hibited in this State, except for medical, scientific, and mechani- 
 cal purposes.' Every Church in the State indorsed the law. 
 Since we have had prohibition there has been a very noticeable 
 decrease in crime. On the 3Oth day of December, 1880, there 
 were 725 convicts in the State prison, and on June 30, 1881, 
 there were 659, a decrease of 66 in six months. There had 
 been no decrease for ten years before." 
 
 "Does the temperance question enter into the politics of 
 Kansas?" asked the scribe. 
 
 " Prohibition was never a political question. I was elected as 
 a straight radical Republican, and received a plurality of 52,000 
 votes, which was a majority of 33,000 over the Democratic 
 and Greenback candidates. I was nominated for the office on 
 the first ballot, notwithstanding there were six other candidates. 
 The Democratic party in Kansas, as an organization, is opposed 
 to prohibition, although there are probably a large number of 
 Democrats who favor prohibition and voted for it." 
 
 "Is it true, Governor, that a large number of persons are 
 leaving the State on account of the prohibitory law?" 
 
 "It is not the case," was the emphatic reply. "You cannot 
 show me fifty men who have left Kansas on account of prohibi- 
 tion. The saloon-keepers are the only men who are leaving. 
 Where you get one of our saloon-keepers we get several Indiana 
 families on account of prohibition, and the exchange is a good 
 one for us. Never in the history of the State have we had such 
 a fine immigration, and the immigrants are all of the better class, 
 who make good citizens. The State is increasing in wealth, and 
 the good results of prohibition are apparent to every one. We 
 never had but two distillers to consume our corn, and therefore, 
 there is no change in the market for grain. There always was a 
 
200 PROHIBITION. 
 
 market for corn on account of the outlet to the Gulf of Mexico 
 and the South." 
 
 "What do you think of the progress of the temperance move- 
 ment throughout the country? " 
 
 "It is my opinion," he answered, "that it will not be a quarter 
 of a century before there will be an amendment to the Constitu- 
 tion of the United States. It would sooner occur if the debt ques- 
 tion was out of the way. I do not believe in that manner of paying 
 the public debt, but the Government finds the income from the 
 manufacture of alcohol a convenient way to assist in settling it." 
 
 'EMANUEL SWEDENBORG AND PROHIBITION. 
 
 In his Memorial to the Swedish Diet, quoted in a previous 
 chapter, after suggesting that certain restrictions should be placed 
 on the distilling of whisky, " provided the public can be prevailed 
 upon to accede to the measure," Swedenborg says : "That is, if 
 the consumption of whisky cannot be done away with altogether, , 
 which would be more desirable for the country's welfare and 
 morality than all the income which could be realized from so 
 pernicious a drink." 
 
 Swedenborg well knew, as we know, that prohibition alone 
 could do away with the use of whisky entirely, and it is of legal 
 measures he is speaking in the above paragraph ; and that he . 
 would have approved of prohibition, if it had been practicable, 
 the writer thinks is manifest. 
 
 "I spoke with spirits," says Swedenborg, "concerning drunk- 
 enness, and it was confirmed by them that it is an enormous sin, 
 as well as that man becomes a brute [and] no longer a man ; 
 because that man is a man lies in his intellectual faculty, thus he 
 becomes a brute, besides which he brings damage on his body, 
 and so hastens his death, besides wasting in extravagance what 
 might be of use to many. (1748, June 27.) And it appeared to 
 them so filthy that they abhorred such a life, which mortals never- 
 theless have introduced among themselves as a civil life." (S. D. 
 242 2. J No wonder that Swedenborg favored prohibition. 
 
CHAPTER XIV. 
 
 FINAL APPEAL TO THE MEN AND WOMEN OF THE NEW CHURCH. 
 
 WHILE the New Church in this country, as an external organi- 
 zation, is silent in regard to the evils of intemperance, and so 
 many of its periodicals and clergy are striving to justify the use 
 of fermented wine, and some of them of whisky, as beverages, 
 our brethren in Great Britain are awakening to the importance of 
 this question. It was stated some months ago, in the Morning 
 Light, that one-third of the New Church clergy and one-third of 
 the laity in that country were advocates of total abstinence. A 
 New Church Temperance Society, with auxilliary societies, has 
 been formed, and "Bands .of Hope," in various localities, are 
 energetically laboring in this great reform movement. 
 
 At the annual meeting or the New Church Conference recently 
 held, we are told by the Morning Light, that " resolutions were 
 passed unanimously expressing the satisfaction of the Conference 
 at the formation of the New Church Temperance Society, and in 
 favor of the Sunday Closing Bill." 
 
 The Temperance Society held its annual meeting during the 
 session of the Conference. In regard to this meeting, the Morn- 
 ing Light says : 
 
 " In the evening a very successful meeting was held in the large school- 
 room, the room being well filled indeed a great many friends being obliged 
 to stand. At half-past seven the Rev. G. H. Smith took the chair, and 
 mentioned the broad basis of the Society, recommending all present to join 
 its ranks before leaving that night. The Rev. P. Ramage moved the first 
 resolution 'That this meeting expresses its satisfaction in the establish- 
 ment of the New Church Temperance Society, and cordially recommends 
 its operations to every member in the New Church.' Mr. Ramage made a 
 brief but able speech, dwelling on the importance of bringing up children 
 in the habits of total abstinence. The Rev. R. R. Rodgers warmly sup- 
 ported the resolutions, and said that he thought at one time no one could 
 
202 FINAL APPEAL TO THE MEN AND 
 
 have felt more certain than he that only moderate drinkers possessed com- 
 mon sense, and that teetotallers were all fanatics. However, during the 
 last year, when he had really and thoroughly investigated the matter, he 
 found that in every way the teetotaller had the best of the argument. 
 Whether it was in science, in health, or in practice, all on investigation 
 tended to prove total abstinence was more productive of health, longevity 
 and comfort, and therefore, as an honest man, he could not help siding 
 with total abstinence. He \vas not a teetotaller at present, but he was 
 coming to it, [We wish all of our clerical brethren could say as much.] 
 He hoped that every minister and representative of the Conference would 
 join the Society before returning home. The resolution was then put to 
 the meeting, and carried unanimously amid loud applause. 
 
 " The next resolution was ' That this meeting, deeply impressed with 
 the evils which the national intemperance is daily producing evils domestic, 
 social, economical, political and moral, and which Mr. Gladstone has 
 described as equalling the combined calamities of war, pestilence, and 
 famine earnestly asserts the paramount necessity of dealing with the ques- 
 tion by legislative enactment at the earliest opportunity.' 
 
 "This was moved by Dr. F. R. Lees, of Leeds, who spoke at some 
 length, showing wherever prohibition had been tried, whether in England, 
 Ireland, Australia or America, the result had been the great diminution of 
 all kinds of crime, and the social and moral elevation of the people. The 
 Rev. J. Deans, in a few words, supported the resolution, which was carried 
 unanimously." 
 
 Shall we of the New Church in this country set our faces 
 against this fearful evil of indulging in intoxicating drinks, and 
 consequently put away drunkenness from our midst ; or shall we, 
 knowing and' remembering that such drinks are the product of 
 human manipulation and skill, or science aided by leaven, con- 
 tinue to cling to, and lug along, these flesh-pots from Egypt in our 
 journey toward the Holy City? We pray for the peace of the 
 New Jerusalem, and that the promises of increase made to her 
 may find a speedy fulfillment on the earth. May not the day 
 which we thus desire and hope for be hastened or delayed, as we 
 ourselves shall prepare the way for it, by shunning evils as sins 
 against God. We are told in the writings of the Church that the 
 "falsities of the former Church fight against the truths of the New 
 Church" (A, R. 548), and "that the Church should at first be 
 among a few, and should increase gradually among many, because 
 
WOMEN OF THE NEW CHURCH. 203 
 
 the falsities of the former Church must first be removed, as truths 
 cannot before be received ; for the truths which are received and 
 implanted before falsities are removed do not remain." With 
 these words before us, can we believe it possible that the Lord in 
 His Providence will permit a Church organization to prosper, as 
 we all feel the New Church should prosper, and cover the earth, 
 while such an organization and its periodicals and clergy, so 
 generally are either silent in regard to such evils or direct advo- 
 cates of drinking of intoxicating liquors, of smoking and chewing 
 tobacco a terribly poisonous substance and of the pernicious 
 fashionable habits so destructive to our race ; thus either tolerat- 
 ing or directly striving to perpetuate during the endless ages to 
 come, drunkenness, filthy habits : a polluted atmosphere for men, 
 women and children to breathe ; deformity, disease and the de- 
 struction of a large portion of the children before they are five 
 years old ; and permitting few to reach advanced age. These 
 evils, as we have heretofore intimated, have come down to us from 
 a perverted age of the world and a fallen state of the Church, and 
 we must .put them away as sins against God. What a dreadful 
 thing it is to strive to justify them from a religious standpoint, and 
 thus to perpetuate them from generation to generation ! 
 
 What a fearful thing for humanity, if the New Jerusalem Church, 
 the Crown of all the Churches, were, as an external organi- 
 zation, to prevail rapidly and spread over the earth, hugging 
 to her bosom the monstrous evils we have named above ; or, at 
 least, allowing them to prevail without one word of rebuke, and 
 thus perpetuating them. We can stand aloof, my brethren, from 
 the great reforms of this new age ; indeed, we may oppose them 
 if we will ; but let us not forget that by so doing we shall be hin- 
 dering, as far as within us lies, the Lord's work on earth, by 
 cherishing and defending the falsities of the former Church within 
 the New Church : and opposing and discrediting the New Jerusa- 
 lem now descending from God out of Heaven, which is making 
 all things new. Light has come into the world, showing us many 
 evils that were before esteemed good : and that light will con- 
 demn us if we walk not according to it. These great reform 
 
204 FINAL APPEAL TO THE MEN AND 
 
 movements did not exist and could not have existed before the 
 Last Judgment. They are clearly of the New Jerusalem, we 
 may not be, for it requires life as well as faith to make a man 
 a genuine New Churchman. We must shun evils as sins against 
 God shun them in our external lives, and discountenance them 
 in others by our example, if we would enter the Holy City. It is 
 not well for us to deceive ourselves or others. 
 
 The State Board of Public Charities in the State of Massa- 
 chusetts make this significant statement : that in the careful 
 breeding of cattle 96 per cent, come to maturity, and that of 
 horses 95 per cent, come to maturity even in this northern 
 climate ; but in the breeding of children less than 65 per cent, 
 comes to maturity. 
 
 Only think of it, dear reader. Seven times as many of the 
 human race, whom the Lord has endowed with freedom and 
 reason die before reaching maturity, as die among cattle and 
 horses ; and this is not the worst feature of the comparison which 
 can be made ; for those which reach a mature age among 
 the above animals, if their lives are not taken, and. they are 
 not abused by man, almost all will be healthy, strong, and 
 well-developed, and finally die of old age ; while among the 
 human species, almost all inherit a tendency to some one or 
 more of the various diseases which afflict humanity, and a ma- 
 jority cannot be regarded as healthy, and are -subject to serious 
 periods of suffering, if they do not suffer more or less almost 
 constantly from the time of birth to the grave. Insanity is also 
 fearfully prevalent, and deformity is common among the men. 
 Among the women it is very difficult to find a single beauti- 
 ful, symmetrical, graceful human form, for deformity is the rule, 
 alas ! too frequently voluntarily induced, as in the case of the 
 deformed waists which are almost universal. 
 
 We judge of the age of a horse by his teeth. What success would 
 we have in judging of the age of middle-aged men and women by 
 their teeth ? Why, it often happens that by the age of forty or 
 fifty years, when they should be in their prime, they have no 
 teeth ; but if 'they are more fortunate, it very frequently happens 
 
WOMEN OF THE NEW CHURCH. 205 
 
 that they are so crowded and decayed, or so many of them 
 gone, that we should find them a very poor criterion by which 
 to judge of the age of the individual. 
 
 Now, dear friends, this direful state of things, this deformity, 
 insanity, suffering, and premature death, are the result of causes 
 both spiritual and physical are the result of the violation of the 
 laws of spiritual and physical life and health, resulting from the 
 abuse of the freedom and reason with which the Lord has 
 endowed us. We cannot attribute it all to ignorance, for the 
 animals are ignorant, but comparatively healthy. A large portion 
 is due to the evils of a long line. of ancestors ; but, insomuch as 
 we violate the laws of spiritual and physical life we individually 
 are responsible, and we are responsible for the example which we 
 set to others. How important for us, how important for the 
 world around us, and for our children and our children's children 
 for ages to come, that we realize our responsibility and shape 
 our lives accordingly. Can you, dear parents, see your own child 
 suffering and dying, while the offspring of the animals around you 
 are so generally healthy and grow to maturity, without feeling 
 that some little responsibility rests upon you, without being 
 moved by sympathy for the children, which the Lord has en- 
 , trusted to your care, to inquire earnestly into the causes which 
 have produced the suffering and death of your little ones ? You 
 will not have to inquire long, to find that to gratify perverted love 
 of approbation or vanity, and perverted appetites and passions, 
 habits are voluntarily followed which are fearfully destructive to 
 pur race. . 
 
 We think we can say, without any danger of having our opinion 
 called in question by any one who has patiently and carefully 
 examined into the causes of the physical suffering, deformity 
 and premature deaths around us, that tight- lacing among our 
 women impairs the physical development and stamina of our race 
 more than any other evil ; for it saps the very foundations of life, 
 by preventing the development of the young, before they are 
 born, and by too frequently depriving them of proper nourish- 
 ment after birth. The women of the New Church here have a 
 
206 FINAL APPEAL TO THE MEX AND 
 
 work to do which they should not neglect. This fearful evil, 
 which is so destructive, should be put away and shunned as a sin 
 against God. Idleness among the young women is also a great 
 evil with many, and prevents the development of the body. 
 
 But beyond all question the use of intoxicating drinks, which 
 have their origin as we have seen from hell, demoralizes and 
 depraves men, and causes more insanity, mental suffering, and 
 wretchedness than any other evil. While the New Church 
 organizations, its pulpits, with a very few noble exceptions, and 
 its periodicals are either shunning this subject, or directly jus- 
 tifying and thus encouraging the use of intoxicating drinks ; 
 and so many of our clergymen are vindicating the use of fer- 
 mented wine, and some even of whisky ; the religious world 
 around us is alive to the importance and duty of shunning this 
 evil. We ask our brethren to consider seriously the following 
 paragraph which we take frqm the New York Tribune : 
 
 "The Methodist Conference, which closed its sessions in Portland, Me., 
 last week, adopted a striking report on the evils of intemperance. The 
 charge was made that more than two-thirds of the murders committed can 
 be laid at turn's door. Fifty per cent, of all the insanity comes from strong 
 drink. Seventy-five per cent, of all criminals become such while cra/od by 
 drink, and ninety-six per cent, of all the tramps and worthless youth of the 
 land swarm from drunken homes. It costs for the support of 63,000 
 churches, 80,000 ministers, all public schools and colleges, all missions, all 
 benevolent work in the United States, and the support of the National 
 Government, not over $500,000,000 a year. It costs for 250,000 driim- 
 shops, 400,000 liquor-sellers, over 300,000 criminals, 800,000 paupers, 30,000 
 idiots, nearly 70,000 drunkards' funerals, and to maintain the orphan asy- 
 lums, reformatories, etc., more than a billion a year. Who is responsible 
 for all this waste of money, and health and life ? The Church of Christ is 
 largely responsible ; for the Master has said to His Church, ' Ye are the 
 light of the world, ye are the salt of the earth.' " 
 
 The Methodist Church is one of the largest, most prosperous, 
 and progressive of the churches of our country. It commenced 
 its existence but a short time after the Last Judgment, and to-day 
 its adherents number more than any other denomination in the 
 United States; while the adherents of the organized Church of 
 
WOMEN OF THE NEW CHURCH. ?o; 
 
 the New Jerusalem v only number a few thousands. It is true that 
 all the believers of the heavenly doctrines do not belong to 
 the organized New Church, for many of them are to be found 
 scattered among the members of other Churches, and some are 
 not members of any Church organization ; still their number is 
 comparatively small, for the prediction was, that at first their 
 number would be few, but afterward they would increase. Have 
 we any indications that the time for such increase is at hand ? Can 
 we not see in the attitude which the organized New Church occu- 
 pies to-day, on the great reforms of the age, the reason why 
 its members are so few ? 
 
 There are millions of people in the United States, who belong 
 to no Church, who do not regularly attend Church, and who be-: 
 lieve the doctrines of no religious body. They have discarded many 
 false doctrines, but have no accurate knowledge of true doctrines, 
 excepting a general acquaintance with the Commandments of the 
 Decalogue, and the precepts enunciated by the Lord when He 
 was on earth, and for these they entertain more or less respect. 
 They are not hypocrites, and many of them are intelligent men 
 and women, and live orderly lives. They generally respect people 
 who live good lives, and will listen attentively and approvingly to 
 earnest practical preaching which inculcates a good life. Here, 
 then, in our own country, living in our very midst, are people 
 enough in this Gentile state, to form a nation, which, standing 
 by itself, would command the respect of the world. The 
 New Church has true doctrines, and the most valuable precepts 
 of life which can be rationally seen to be true true in the light 
 of truth itself. 
 
 Why is it, then, that the New Church does not make more rapid 
 progress among this multitude, to all appearance so admirably 
 prepared for a reception of her clear and rational doctrines? 
 Have we who have received these beautiful revelations cast any 
 stumbling-blocks in their way ? Have our clergymen and writers 
 done so ? These are questions well worthy of our consideration. 
 If the reader will pardon him, the writer will give a little of his 
 own history. Although the son of a deacon of the Baptist 
 
208 FINAL APPEAL TO THE MEN AND 
 
 Church; he never united with that Church,^ but early began to 
 doubt many of its doctrines ; and at thirty years of age, he 
 belonged to the great class of Gentiles, if you please to call them 
 so, to which he has alluded. While practising medicine in a 
 Western city, two of his patrons, one a lady and the other a 
 gentleman, lent, him Professor George Bush's "Reasons," and 
 Swedenborg's " Heaven and Hell," both of which he read. 
 About that time some lectures were being given by a New 
 Church clergyman, which he attended, and in this way he soon 
 became deeply interested in the Writings of Emanuel Swedenborg. 
 His business partner, similarly situated, also commenced reading 
 about the same time.. It was soon known by the members of the 
 Church there, that we were reading the writings with some 
 interest ; and soon afterward we were invited to a New Church 
 "sociable," which we attended. During the evening, fermented 
 wine was passed around to the company present, and offered to 
 us. We were shocked beyond measure, and quietly spoke to 
 the New Church clergyman in regard to it, there and. then; 
 when, to our surprise, he justified its use, quoting for. that purpose 
 some passages from Swedenborg, and then drank of it himself 
 along with others of the company. 
 
 When the writer was about eighteen years old, his father gave 
 up the use of intoxicating drinks, and signed a pledge never to 
 use them again, and his son followed his example. In looking 
 back over the years which have since passed, at his own life and 
 the lives of his acquaintances, if there is one thing standing out 
 boldly, above all others, for which he to-day specially feels thank- 
 ful to his father, it is for the example which he then set before him. 
 We know that it is not every child who follows the example of 
 his parents ; but many do, both in good and evil. That pledge 
 the writer conscientiously kept. When a young man, away 
 from kindred and home, and travelling for months among stran- 
 gers, he was often asked to drink, even by ladies, but that pledge 
 was w h a t the Church should be to all its members a protec- 
 tion against the debasing evil of drinking and drunkenness. 
 
WOMEN OF THE NEW CHURCH. 209 
 
 ' There are millions of men and women in our country, who 
 belong to no Church, but who have taken a pledge to abstain 
 from the use of intoxicating drinks, honestly feeling that it is 
 wrong to use them, and who, we have every reason to suppose, 
 are conscientiously keeping it, and are thereby shielded and 
 protected, not only from drunkenness, but from many other 
 evils ; for Swedenborg teaches us, that when a man conscientiously 
 shuns one evil, the Lord strives to keep him in the effort to shun 
 all evils. Here, then, is good ground for the reception of the 
 rational doctrines of the New Church, and a vast field ready for 
 the seedsman. But, we ask you, intelligent reader, if a minister, 
 missionary, writer, layman, or periodical, with, as it were, the 
 clear and beautiful revelations of the New Church in one hand, 
 and a glass of intoxicating wine, beer, or perhaps whisky in the 
 other hand, is likely to command the respect, or even seriously 
 attract the attention of many of this great army of total abstinence 
 men and women dwelling among us ? Is this not a dreadful evil, 
 a hindrance to the Church's progress, and a stumbling-block to 
 many conscientious men, which we, as New Churchmen, should 
 remove out of the path of others, by putting it away from our lives 
 and from our communion-tables ? 
 
 Again, there is scarcely a man or woman in this great mul- 
 titude who does not recognize the fact that the use of tobacco 
 is a filthy and injurious habit, totally unbecoming a Christian 
 man ; a large number of total abstainers from intoxicating 
 drinks abstain also from the use of tobacco, because they 
 feel that it is injurious to health, and consequently wrong to use 
 it. There are very few in the community who, whether they use 
 it or not, do not recognize and will not acknowledge that its use 
 is. injurious, and that it is really an evil which should be put away. 
 Now, with the glorious doctrines in our keeping, that " all 
 religion has relation to life, and that the life of religion is to do 
 good," and that to shun evils as sins is to do good ; what is the 
 example so frequently set by even venerable and deservedly 
 esteemed members of our New Church organizations ? Is it such 
 as will command the respect of this large class of our citizens 
 
2io FINAL APPEAL TO THE MEN AND 
 
 who totally shun the evils we are considering ? If these men to 
 whom we may best appeal, judge the doctrines offered for their 
 acceptance by the teaching and example of those who hold and 
 advocate them, will they not be repelled by the consciousness 
 that instead of advancing to a higher plane of life in the New 
 Church, they will be abandoning good for evil, and descending 
 to a lower plane? The teaching of men who justify, and thus 
 encourage the use of intoxicating drinks can never command the 
 the respect of total abstinence men and women. The Church 
 will not grow as she should till she is purged from the old leaven \ 
 Doubtless, many remember the anecdote which was. told of a 
 prominent member of a Church, who met his pastor, as he was 
 about entering the pulpit, and, whispering in his ear, said : 
 "Be very careful and not say anything in your sermon about the 
 
 manufacturing, sale, and use of intoxicating drinks, for Mr. , 
 
 the distiller, who contributes largely to the support of our Church, 
 I see is present." "Well," replied the clergyman, "what shall I 
 preach about, if I may not speak of such an evil?" "Why," 
 replied the member, "preach about anything anything else 
 preach about the Mormons there is not a single Mormon in 
 our congregation." 
 
 But preaching which purposely shuns the habitual evils of life, 
 such as the selling and using of intoxicating drinks and tobacco, 
 and of tight-lacing evils which are so fearful in their consequences 
 as to lessen the vitality of our race, and to impair the health, and 
 even to destroy the lives of men, women, and innocent children 
 does not to-day command the respect of this vast multitude of 
 intelligent men and women, who, belonging to no Church, are 
 shunning these evils. Evils in our day are brought to light and 
 made more clearly manifest than they have been in past ages, 
 and intelligent men, who would be likely to receive the doctrines 
 of the New Church, see them when properly presented by preach- 
 ing, and respect those who shun then\in their lives. 
 
 Herein, it seems to the writer, lies the power of the Methodist 
 Church among those outside of Church organizations, and the 
 reason why it has made such progress in the world. It has been 
 
WOMEN OF THE NEW CHURCH. 211 
 
 foremost in denouncing evils, and active in every great reform 
 movement. It gave forth no uncertain sound as to that " sum of 
 all villainies," human slavery, and it was a power in the land for 
 good in the contest that resulted in its final overthrow. In re- 
 gard to the terrible evil of intemperance, the Methodist Conference 
 fearlessly declares as above that "The Church of Christ is largely 
 responsible" for all of the resulting waste of money, and health, 
 and life ; "for the Master has said to His Church, 'Ye are the 
 light of the world, ye are the salt of the earth.' " 
 
 As to the use of tobacco, the testimony of the Methodist Church 
 is almost unanimously against it, and it has not feared to grapple 
 with the injurious and destructive habits of women, to point them 
 out, and to call upon its members to shun them. If it has some- 
 times denounced innocent and useful amusements, and harmless 
 forms of dress, we should remember that most of its members are 
 living only in the dawning light of the New Jerusalem, and do not 
 even recognize the source from which the light of this new age is 
 coming ; but we know that those who strive to live in accordance 
 with the truths which they already see, are, as a rule, the first to 
 recognize other truths when they are presented ; consequently, as 
 might be expected, we have good evidence that the light of the 
 New Jerusalem is permeating this Church rapidly. There are 
 several other Churches not far behind the Methodist-Episcopal 
 Church in their condemnation of the drinking of intoxicating wine ; 
 and, consequently, they are becoming arks of safety against the 
 flood of drunkenness, and a host of other evils intimately con- 
 nected with wine and whisky-drinking. Is it strange that fathers 
 and mothers who love their children, and care for their future 
 happiness and welfare, hesitate before leaving a Church, where 
 they are taught by the pulpit and press, and by the precepts and 
 example of its members, to shun the use of intoxicating wine 
 to say nothing of whisky for the purpose of joining a Church 
 which, by its pulpit and its press, is generally, either silent, or 
 justifying the use of this fearfully poisonous and destructive drink ; 
 and whose members, even to its clergy, so frequently set an exam- 
 ple to the young by openly using it ? 
 
212 FINAL APPEAL TO THE MEN AND 
 
 A recent writer says truly that, "Entire abstinence insures 
 safety ; nothing else can. It is a great act to reclaim a drinking 
 man, but how much greater to keep a young man from the use of 
 intoxicating drinks." 
 
 But, to return to the subject of the writer's first attendance at a 
 New Church "sociable" over thirty years ago, the clergyman and 
 such of his congregation as desired were holding meetings on 
 Sunday afternoons, for the purpose of reading and conversing 
 about the new doctrines. When fermented wine was presented at 
 the " sociable," as already stated, the writer and his business partner 
 requested that the subject of intoxicating wine should be brought 
 up and considered at the next meeting: to which proposition 
 the clergyman consented. We had read the Writings of Sweden- 
 borg, at that time, only to a very limited extent ; but we could not 
 believe it was possible, that the beautiful and rational writings 
 we had been reading, could advocate and justify the drinking of 
 intoxicating drinks, or in any way countenance their use. 
 
 In the discussion at our Sunday afternoon meeting, we pre- 
 sented the scientific aspect of the question, bringing evidence that 
 fermented wine is a poison, every way injurious and destructive 
 when used as a beverage ; and we called attention to the fearful 
 consequences which had resulted to our race from its use, both 
 physically and spiritually, and to the testimony of the Word of 
 the Lord as to its pernicious character. We were met by the 
 clergyman with the comparisons found in the Writings of Sweden- 
 borg, which we have considered in a previous chapter, and by 
 assumptions, and arguments based thereon, which we have also 
 considered in the preceding pages. Neither party was satisfied 
 by the result of the afternoon's discussion, and neither was 
 convinced, consequently we adjourned the further considera- 
 tion of the subject to the next Sabbath afternoon. In the 
 meantime, our reverend friend prepared a sermon which he 
 preached in the forenoon, in which he earnestly endeavored to 
 sustain his views, and in which he took the ground that alcohol 
 was the result of the influx from the celestial angels, angels of the 
 highest heaven, down into the juice of the grape, moving and 
 
WOMEN OF THE NEW CHURCH. 213 
 
 separating and precipitating "its earth-born impurities.' 1 We 
 were not idle during the week, and providentially we obtained a 
 copy of Swedenborg's work on "The Diyine Love and Wisdom," 
 and found the chapter treating of good and evil uses ; where we 
 saw that all things which hurt and kill men, all poisonous substances 
 which injure men, were not created by the Lord, but that they 
 derive their life from hell. So that when we came together on 
 the Sabbath afternoon to discuss the question, we took the ground 
 that alcohol was produced by the influx from devils of the lowest 
 hell well, the reader will readily understand that there was a 
 slight difference betwen the views of the clergyman and of his 
 novitiate laymen, and the discussion was an earnest one, the 
 reader may rest assured ; and at its close, it was not the present 
 writer who was anxious to drop the question. We know we did 
 not convince our reverend friend, for in a communication 
 recently received, he still talks about the "earth-born impuri- 
 ties," as if the cultivated and sweet grape had, like man, fallen 
 and was impure. The cultivated grape, as we understand it, is 
 beyond a question a " good gift of God," and has no impurities ; 
 for with the exception of the seeds and skin, it contains nothing 
 but what is useful to sustain, nourish, and build up the body of 
 man. There is, so far as we know, no other vegetable fluid which 
 so perfectly contains all the constituents required to nourish the 
 human body as unfermented wine, and it is for this reason that 
 it has a similar signification to that of blood ; whereas, chemistry 
 demonstrates that fermented wine, with the exception of a portion 
 of the sugar, and even this is not always present, contains few, if 
 any, of the valuable vegetable compounds, which were organized 
 for the sustenance of man, in the fruit of the vine, which have 
 not been either entirely or partially changed in the direction of 
 decay ; and we have in their stead, resulting from the destruction 
 of the gluten and sugar, alcohol, the most pernicious poison known 
 to, or used by, man. It would seem that the great change which is 
 wrought upon the pure grape juice by leaven, should satisfy 
 every New Churchman that fermented wine is not suitable for a 
 drink or for sacramental purposes. The Church of the New 
 
2i 4 FINAL APPEAL TO THE MEN AND 
 
 Jerusalem using leavened wine in the most Holy Supper ! Only 
 think of it, dear reader. Is it strange that this most useful and 
 beneficial ordinance is not more regularly attended by the mem- 
 bers of our societies ? 
 
 The Passover was one of the representatives which our Lord 
 did not abrogate. From the whole of the Jewish representative 
 worship these two, Baptism and the Most Holy Supper, were 
 passed over into the first Christian Church; and then con- 
 tinued into the New and Everlasting Church now being built up. 
 "Of all those representatives the Lord retained but two, which 
 were to contain in one complex whatever related to the internal 
 Church. These two are Baptism instead of washings, and the 
 Holy Supper instead of the lamb which was sacrificed every day, 
 and particularly at the feast of the Passover." (T. C. R. 670.) 
 
 It will be seen, then, that the Holy Supper was wholly represent- 
 ative and correspondential, and that the correspondences which 
 pertained to the Jewish Passover, so far as leaven which always 
 has an evil signification is concerned, belong to this in every 
 particular. 
 
 We know that in the Passover everything leavened was strictly 
 prohibited, and as we have seen in preceding chapters, we have 
 every reason to suppose that the Lord took the Passover cup 
 when He instituted the Holy Supper, and consequently that it 
 was unfermented wine which He styled the fruit of the vine. 
 The following is Swedenborg's formula for preparing bread for 
 the Holy Supper : 
 
 " That in the Holy Supper, bread (which is there fine flour mixed with oil) 
 and wine signify love and faith, thus the all of worship." (A. .4581.) 
 
 There is no leaven here, and nothing leavened, for Swedenborg 
 draws the above from the meat offerings and drink offerings de- 
 scribed in Leviticus xxiii. and Numbers xv. Will our brethren 
 of the New Jerusalem Magazine please note this? Swedenborg, 
 in speaking of our Lord's remarks after He had instituted the 
 Holy Supper, says : " Good from truth and truth from good, 
 whereby the intellectual principle is made new, or the man is 
 
WOMEN OF THE NEW CHURCH. 215 
 
 made spiritual, is signified by the fruit of the vine ; the appropri- 
 ation thereof is signified by drinking. To drink denotes to ap- 
 propriate, and is predicated of truth. That this is not done fully 
 but in the other life, is signified by, 'until that day when I shall 
 drink it new with you in My Father's kingdom.' That the 
 fruit of the vine does not mean must or wine \_non mustum nee 
 vimtm~\, but somewhat heavenly of the Lord's kingdom, is 
 very manifest." (A. C. 5113.) It is perfectly clear from the 
 above that Swedenborg did not understand that the material wine 
 which the Lord and His disciples had been using when He in- 
 stituted the Hdy Supper was fermented wine. It is certain that 
 He had in mind unfermented wine by his using the terms must or 
 wine. So that if we accept Swedenborg as authority as to the 
 kind of wine used by the Lord and His disciples in. this Holy 
 Ordinance, there is no doubt but that they used unfermented 
 wine. 
 
 Why should we not follow the Lord's example, and use 
 unfermented wine instead of fermented or leavened wine? 
 Why should we persist in using an intoxicating wine which 
 will cause stupor, drunkenness, insanity, disease and death, and 
 which we know, according to the philosophy of the Church, 
 has its origin from hell, and which Swedenborg directly compares 
 to falses from evil, as we have seen? (A. E. 1035.) Can we 
 imagine it possible, that Swedenborg would have compared a 
 wine which is suitable for use in the most Holy Supper to the 
 worst kind of falses falses from evil ? Please remember that he 
 gives us no chance to doubt as to the kind of wine to which he 
 refers in this comparison ; it is the wine that causeth drunken- 
 ness. Is it possible that the New Church can prosper while it 
 uses such a wine in this most Holy Ordinance, and while many 
 of its preachers, writers, and members justify and advocate its 
 use as a beverage, and set the example of using it? Is it not 
 time that we of the New Jerusalem Church "put a difference 
 between holy and unholy, and between unclean and clean"? 
 "Do not drink wine, nor drink that maketh drunken." Lev. x. 
 8, 9. (A. C. 1072.) 
 
216 FINAL APPEAL TO THE MEN AND 1 
 
 The Writings tell us that, " To prevent also the celestial princi- 
 ple of the Lord, which is the Lord's proprium, and which alone 
 is celestial and holy, being commixed with man's proprium which 
 is profane, in any representative right, they were enjoined not to 
 sacrifice or offer the blood of the sacrifice on what was leavened 
 (Ex. xxiii. 1 8 ; xxxiv. 25), what was leavened signifying what 
 was corrupt and defiled." (A. C. 1001.) "Whereas, the con- 
 junction of the Lord with mankind is effected by love and charity, 
 and faith thence, those celestial and spiritual things were repre- 
 sented by the unleavened bread, which was to be eaten on the 
 days of the Passover, and it was to prevent the defilement of those 
 things by anything profane, that what was fermented was so 
 severely prohibited, that they who ate it should be cut off ; for 
 they who profane things celestial and spiritual must needs 
 perish." (A. C. 2342.) 
 
 How wonderfully clear the science of correspondences makes 
 this entire subject. "The false," says Swedenborg, "does not 
 accord with good, but destroys good, for the false is of evil, and 
 truth is of good." (A. C. 7909.) 
 
 "Leaven denotes the false," we are told by Swedenborg. (A. 
 C. 7906.) And as good in truth, which nourishes and gives sub- 
 stance to the regenerating spirit of man, is destroyed by the false, 
 if man imbibes and appropriates the false ; so leaven in its action 
 on unfermented wine, to the extent that fermentation proceeds, 
 perverts, destroys, separates, or precipitates every thing which nour- 
 ishes the material body of man as good does his spirit. It destroys 
 the gluten, the albumen, the sugar, the phosphorus, the malic acid, 
 bitartrate of potash, and the tartrate of lime, which give substance 
 to the wine, and which cause it, when boiled, to form a rich, thick 
 syrup, and if boiled a sufficient length of time, a comparatively solid 
 body, capable of being restored to its original integrity by the addi- 
 tion of water. You can get no rich syrup, and little or no valuable 
 solid body of food substance from what is regarded as good, well- 
 fermented wine ; for the bread portion which nourishes the material 
 body of man as good in truth does his spiritual body, has been 
 mostly destroyed by leaven. Surely, an intelligent New Church- 
 
WOMEN OF THE NEW CHURCH. 217 
 
 man need not go beyond the clear correspondences in this case to 
 be satisfied that fermented wine is in no way a suitable article for 
 any one to imbibe, or to be used as sacramental wine. If any one 
 is not satisfied, he has only to contrast the different action of 
 unfermented and fermented wine upon the body and mind of 
 man. The former nourishes and builds up the body, without any 
 unnatural excitement ; the sweet, which corresponds to spiritual 
 delights, makes glad the heart of man ; it creates no unnatural 
 appetite, and therefore does not require to be taken in increased 
 quantities to satisfy the appetite for it ; it causes no disease pecu- 
 liar to itself, even when taken in excess no disease which any 
 other healthy article taken in excess might not cause. 
 
 We scarce need repeat how totally different from all this is the 
 action of fermented wine. It gives comparatively little nourish- 
 ment to the human body, for most of its nourishing portion has been 
 destroyed. It causes the most intense excitement even to in- 
 sanity and we all know of the infernal delights which it excites ; of 
 the perverted appetite which is not satisfied, as in the case of 
 healthy articles, with a regular supply, but demands an increase 
 until drunkenness or other forms of disease ensue. We are all fami- 
 liar with the fearful diseases which it causes the drunkenness, 
 insanity, delirium tremzns, gout, etc. Surely, we must lay aside 
 our common sense, and close our eyes, ears, and nostrils to what 
 we see, hear and smell around us, before we can even begin to 
 justify the use of fermented wine, for any purpose, except as a 
 medicine, as we use other poisons. 
 
 New Churchmen, who have erroneously thought the Word 
 favored moderate drinking of fermented wine as innocent and 
 useful may be aided in accepting the truth upon this subject, by 
 reflecting that while Christendom has for eighteen hundred year 
 believed the Word taught there were no marriages in heaven 
 Swedenborg shows that the Word really teaches that there are 
 marriages in heaven. The change from what has been accepted 
 as the teaching of the Word to its real teaching is, to say the 
 least, not as great in the case of wine as in that of marriage, for a 
 patient and careful examination of the letter of the Sacred Scrip- 
 
zi 8 FINAL APPEAL TO THE MEN AND 
 
 tures in the original languages in which they were written, has 
 satisfied many of the ablest scholars of the age, and among them 
 the late Professor George Bush, that the good wine of the Word, 
 which is a blessing is always unfermented wine, and never fer- 
 mented wine, as we have abundantly shown in preceding pages. 
 
 A writer in the New Jerusalem Magazine, in criticizing one of 
 the editorials which has been noticed in this work, says : 
 
 " Pharaoh's butler, in his dream, took the grapes and pressed 
 them into Pharaoh's cup, and gave the cup into Pharaoh's hand. 
 Liquor thus obtained and drank could not be fermented ; yet in 
 the A. C. 5120, it is regarded as wine, and in the early part of 
 the number it is so called. 
 
 "When treating of the first-fruits which were to be offered to 
 the Lord, Swedenborg says (A. C. 9223) : < The first-fruits of the 
 vintage were the first-fruits of wine, of must, and of oil.' Wine, 
 here, certainly excludes unfermented grape juice. But a little 
 further on he says : 'By the first-fruits of corn and wine in this 
 verse r are r rneant all the first-fruits . of, the harvest and vintage 
 just -now spoken: of above.' Here wine most certainly includes 
 all the meaning of . wine and must in the former sentence. It 
 proves, also, that whenever he speaks of the first-fruits ..of wine, 
 he means the term to include all forms of grape juice, unless 
 other terms are used." 
 
 .The above writer, in the sentence which has been placed in 
 italics, makes an admission which, facts did not require him to 
 make, and his construction is directly contradicted by Sweden- 
 borg in the .next, quotation which he makes., and the writer seems 
 to be aware of his mistake, but apparently he does not see how 
 he can correct it. As we. have seen, fermented wine, or wine 
 polluted by ferment, is never the fruit of .the vintage, but is pro- 
 duced by leaven or ferment, whereas wine which resulted from 
 boiling the sweet .must until it would keep, as was so generally 
 practised by the ancients as we have seen, was in every respect 
 the fruit of the vintage, for.it contained nothing but what was pro- 
 duced by the vine ; it was strictly unfermented wine -and among 
 the first-f.uits of the vintage, for it was boiled before fermentation 
 
WOMEN OF THE NEW CHURCH. 219 
 
 had commenced, and, as we have seen, it was the wine/tfr excel- 
 lence oi. the ancients. 
 
 The Rev. C. H. Fowler, in his excellent work on "The Wines 
 of the Bible," says : 
 
 " Let me give you for a moment an inside look. Here is a 
 young man, gentle, cultured, with his nerves on the surface and 
 his heart in his hand and his soul in his eye, pushes within the 
 reach of this great charmer. It may be in your house on New 
 Year's day he takes his first taste. He finds that that did not 
 kill him ; he tries it again ; he is pressed with work ; he drinks 
 to strengthen himself, and soon the old story is repeated over in 
 his case friendless, homeless, ragged, blear-eyed, bloated, 
 oozing, staggering, creaking in every joint, covered with filth, 
 making his way down to death. That is one process. There is 
 an army of nearly two millions of cases like this. Nearly one 
 hundred thousand annually drop into a drunkard's grave. But 
 that is not all. Go to that home ; what is the process there ? 
 The wife 'is as gentle as any woman in the land, trained with 
 the utmost care, never has known what it is to feel the pressure 
 of any need, goes out into that home ; soon she finds that there 
 is a shadow by the door. She shudders ; she is anxious. Late 
 hours when the husband comes home alarm her; she smells 
 his breath ; she misses the accustomed luxuries ; ornaments 
 cease to come in, the old ornaments by and by move out; the 
 spoons are sold and gone ; the forks follow ; one article after 
 another vanishes ; the Bible goes, the fence is broken down, the 
 windows are broken out, the gate falls off, the sidewalk is torn 
 up it is shabby and wretched ; then somebody else wants even 
 this house, and the one in the alley is cheaper, and they move 
 into the alley. Now go in. No furniture but a bench ; no fire, 
 and it is winter, and the children are huddled together trying to 
 keep warm. The father comes in only half- drunk, mad for 
 more liquor ; abuses the woman he had sworn to protect ; the 
 children cower in the corner, and the last words they hear are 
 the oaths of their father, and the last sight they see is the pale 
 and patient face of the mother. Her friends have left her long 
 
220 FINAL APPEAL TO THE MEN AND 
 
 ago, lost sight of her ; she has dropped out of social life ; she 
 has almost forgotten the girls she knew when she was a girl ; 
 there she is ! In the morn the father is gone, and the children 
 see her cold face clotted with her blood. That is the work of 
 this monster. 
 
 "You may take any one of the great army of haggard women that 
 groan and stagger on without hope under the load of shame and 
 in the grip of perpetual want ; or any one of the great multitude 
 of children worse than orphans, inheriting a bondage of disease 
 and corruption, bred in alleys, dandled in the lap of sin, trained 
 to crime, and doomed to ignorance and infamy ; you may take 
 any one of these human tatters, torn loose from all social re- 
 straints and left to flutter in the gales of passion and burn in the 
 fires of delirium, and I will stake this case for the condemnation 
 of this hoary infinite evil at the bar of eternal justice upon a 
 single sigh or sob from any one of this great host of victims. 
 If sentence against this monster was not instantaneous and over- 
 whelming in the light of human thought, the good Christ would 
 be shut up to open and almighty war for the capture and puri- 
 fication of the eternal throne. It is not thinkable that God can 
 either approve these crimes or stand idly by in this great conflict." 
 
 We appeal to you, dear brethren and sisters of the New 
 Church, who see the truth upon this subject, to arise and let your 
 light shine ; to combine or organize and exert your utmost power, 
 looking to the Lord for strength and wisdom, to overthrow this 
 fearful evil, which is destroying the bright prospects of the young, 
 and making so many homes desolate, and destroying the germs 
 of heavenly life in so many souls. 
 
 It is surely high time that the members of the New Church 
 in this country should follow the example of their brethren in 
 Great Britain, and muster their forces for a conflict with the 
 fearful evil of wine, beer, and whisky-drinking. Our people 
 here should not be behind the New Church people in England 
 and Scotland in perceiving this evil, and desiring to rid the New 
 Church of all responsibility for its continuance among us. Many 
 believe, with the writer, that the Word of the Lord, the writings 
 
WOMKX OF THE NEW CHURCH. 221 
 
 of the Church, and the laws of natural life and health all clearly 
 require them to abstain themselves, and to induce and encourage 
 others to abstain from intoxicating drinks, and this duty they are 
 ready to perform if a way to it is opened to them. A scattered 
 multitude cannot drive from its citadel an enemy so strongly for- 
 tified by social custom, and sustained by confirmed habit, as this 
 is. For successful opposition to this giant evil, both silent con- 
 viction and isolated action will continue to be insufficient. 
 
 What they have done in Great Britain we need to do here 
 that is, to organize our Bands of Hope in our Churches, and then 
 our General Conference ; and we especially need to interest 
 our young people in this great work of the Church, and thus 
 strive to lead them into a life of shunning evils as sins against 
 the Lord, and to labor for the welfare of others. This work, 
 in order to be made fully successful, must be a work of the 
 New Church. It will help our young people to remain in the 
 Church, by giving them something to do, not only for those in 
 the Church, but also for those around them outside of the Church ; 
 and thus by showing them that the Church is a living, working 
 organization, and that it will save many of them and others from 
 ruin, it will lead them to feel that the Church is really an ark of 
 safety. 
 
 We also need that our periodicals should be renovated, so that 
 they can enter our homes laden with the truths of our Lord's 
 New Church, without countenancing, or excusing or encouraging 
 the use of intoxicating drinks ; and so that they will assail, without 
 fear or favor, the various- dreadful evils which are both physically 
 and spiritually so destructive to the human race, instead of 
 being either silent or directly opposing needed reforms. Such 
 periodicals would command the respect of the multitude of men 
 and women, who, belonging to no Church organization, are 
 striving to shun such evils, and favorably impress them toward 
 the new doctrines. Such periodicals would enter the drunkard's 
 home, conveying wholesome words of warning to the evil-doer, 
 and of hope to the worse than widowed wife and fatherless chil- 
 dren, encouraging them to bear their great sorrow unsurpassed 
 
222 FINAL APPEAL TO THE MEN AND 
 
 by any on earth with Christian patience and fortitude, and to 
 look to the Lord for help and strength. But send a paper or 
 periodical which either advocates, or excuses and justifies, and 
 thereby encourages the use of fermented wines and other drinks 
 of an intoxicating nature, how different the result ; only the 
 tippler and confirmed drunkard in the family will be attracted to 
 such a paper, and to the Church whose doctrines it advocates. 
 To the poor, broken-hearted, crushed mother, who is suffering 
 mentally and physically, as only the wife of a drunkard can 
 suffer, and who is struggling for life, and to feed and clothe her 
 half-starved and ragged children, what consoLition or encourage- 
 ment does it give to such a needy one, as she reads and per- 
 ceives that the periodical encourages her children to follow 
 in the footsteps of their drunken father, by countenancing the 
 drinking of fermented wines and liquors temperately, of course ? 
 That which may encourage her children may encourage yours 
 and mine, dear reader. Do you feel like taking such a fearful 
 responsibility, kind parent? 
 
 We need also that our periodicals should, first of all, teach men, 
 women and children what are the individual evils which are so 
 destructive and injurious to our race, both physically and spiritu- 
 ally, and then to teach them to shun such evils as sins against 
 God, and that to shun evils as sins against God is to do good ; 
 it does good by placing the Lord always before us, and thus 
 developing a sense of reverence for His name. To shun the 
 use of the drunkard's cup, tobacco, opium, the habit of tight- 
 dressing, idleness, and the like manifold evils does good by pre- 
 serving ourselves free from the physical and mental suffering and 
 disease which such indulgences and habits are capable of causing, 
 and thereby prolonging our lives and our sphere of usefulness 
 while we are in this world, and increasing our capacity and oppor- 
 tunity for good works. To shun such evils does even more good 
 by the excellent example it sets before others, especially to chil- 
 dren and young men and maidens. 
 
 Outside of the surrounding churches of to-day is a vast multi- 
 tude in a comparatively Gentile state, as the writer has frequently 
 
WOMEN OF THE NEW CHURCH. 223 
 
 intimated, and here it would seem is our field for missionary labor, 
 and it is " white and ready for the harvest." The printed page, 
 especially in the form of a periodical, is an efficient, cheap, and 
 quiet missionary, and it excites little combat and jealousy. If 
 our periodicals were made interesting by items of news, discovery, 
 the arts, and especially if they were to lead, as they should, to 
 interest all in the great reforms of the new age, by presenting 
 spiritual motives, as well as natural, they would command the 
 respect and support of many who do not now belong to the New 
 Church ; and primarily, if they contained the choice extracts from 
 the Writings of Swedenborg, the pithy comments of many of the 
 collateral writings of the Church, and if they were to avoid all 
 merely speculative articles upon impracticable subjects, such per- 
 iodicals would quickly lead many to attend our Churches, and to 
 read the Writings of Swedenborg, and thus come into the light of 
 the New Jerusalem. 
 
 Has the Church any more important aims than these, alike to 
 promulgate her doctrines, and to protect her own members and 
 the young people from the direful evils which constantly sur- 
 round them? What better plan can be adopted, or one more 
 likely to attract the attention of those around us, who are striving 
 to shun evils, and who inwardly desire to live a pure and good 
 life, and are therefore good ground for the seedsman ? 
 
 Our periodicals should be worthy of our glorious cause, and a 
 credit to the New Church now being built up, by leading in every 
 good work. A true faith is important, but a good, useful and 
 orderly life is surely not less necessary. The two must be 
 united, and such principles should be upheld strongly and un- 
 compromisingly by our periodicals, for their existence on any 
 other foundation will surely bring them to a fall, sooner or later, 
 and deservedly so, for religion is of the Life. Our teachers and 
 writers, and especially our periodicals, in order that they may com- 
 mand the respect of the men of the incoming age, must point out 
 the individual evils which are so injurious and destructive to our 
 race, openly proclaim that they are evils, and strive to lead men 
 to shun them as sins against God. A New Church periodical 
 
224 FINAL APPEAL TO THE MEN AND 
 
 which fails to do this, at this day, has no legitimate excuse for a 
 continued existence ; and especially some of our periodicals must 
 cease to lend aid and comfort to the manufacturers, sellers, and 
 drinkers of intoxicating liquors, or. they need not expect to receive 
 the patronage of the earnest men and women of the Church of 
 the New Jerusalem much longer. 
 
 The Rev. Newman HaH, D. D., of London, gives statistics 
 which show that, from the use of intoxicating drinks, ten thousand 
 members are lost to the Christian Churches every year. 
 
 We need not expect to overcome such a fearful evil as wine- 
 drinking in a community without a contest ; for in the individual 
 man, who has acquired a taste for this seductive fluid, it is a life- 
 and-death struggle, and, if he escapes from a drunkard's grave, it 
 is by a life-long warfare that he succeeds. 
 
 Then, again, we have to remember, as the Rev. Dr. Samson 
 says : that, "when any change in popular customs is proposed, 
 the suggestion for reform implies, first, that tho common opinion 
 is erroneous ; second, that interests involved are imperiled ; and, 
 third, that conduct before unchallenged is censured. This three- 
 fold difficulty is to be met and overcome ; pride of intellectual 
 oversight ; sacrifice of personal interest ; and admission of faults 
 in practice. It is easy to make, in general, the admission that 
 no mind can have taken in the whole field "of truth ; that no 
 man is wholly free from the promptings of self-interest ; and 
 that no human being was ever perfect in life. It is hard, how- 
 ever, to bring one's self up to the point where without prejudice, 
 selfishness or preference, the rule of newly discovered truth, duty 
 and Christian humility can be made dominant. If this be hard 
 to attain in minds specially thoughtful and conscientious, it is yet 
 harder to bring a community, or an age, up to the full spirit of 
 reform. There has never been a great reform in social habits, in 
 politics, in morals, or in religion, that has not required many 
 generations to make the new view and new life thorough and 
 pervasive." 
 
 If we laymen consider how these things cannot help but 
 influence the clergy, we shall be kept from two mistakes from 
 
WOMEN OF THE NEW CHURCH. 225 
 
 expecting too much assistance from them in this struggle against 
 the fearful evil of wine and whisky-drinking, and consequent 
 intemperance, and also from unjust and harsh criticism concern- 
 ing them. Some are in ignorance, because they are still bound 
 in the forms, ceremonies and falsities of a consummated Church, 
 so that they see not the light of the New Jerusalem that shines 
 around them ; others are reading and pondering, and opening 
 their hearts to these great truths ; and a few, we are happy to 
 say, are in full accord with us in helping on this needful reform, 
 both by their example and teaching ; and the number of these 
 is sure to increase. 
 
 We should remember, too, that great reforms have rarely com- 
 menced with the clergy, for they are generally conservative and 
 wedded to prevailing views, if not confirmed therein. Abraham, 
 the called-of-the-Lord, was not a clergyman. The disciples, who 
 followed the Lord when on earth, were not chosen from the 
 Jewish priesthood. Emanuel Swedenborg, the herald of the New 
 Dispensation from God to man, was not chosen from the Chris- 
 tian priesthood. Wilberforce and Garrison, the leaders of the army 
 of freedom against slavery, were not clergymen. Moses, the chosen 
 leader of the children of Israel, was not a clergyman ; but Aaron, 
 whom Moses withstood, and whose idolatrous calf he ground to 
 pieces, was already' chosen the High Priest of the Church ; yet it 
 was only as Aaron and Hur held up the hands of Moses that Israel 
 was able to overcome Amalek (Ex. xvii. 12), and the priests bear- 
 ing the Ark entered first of all into the Promised Land (Josh. iii. 
 13). So that even though the clergy may not lead, at first, in the 
 warfare against such external evils as we have been considering, 
 yet we require their support, and in due time we shall have it. It 
 is their province to lead in good works and minister in holy ordi- 
 nances, and so we hope and believe it will be with our own ministers 
 whom we honor and love for the sake of their office. When the 
 battle has fairly begun, and the clergy, seeing the truth and freed 
 from their old prejudices, shall have taken their proper place among 
 the leaders of the Lord's host in its conflicts with those evils which 
 are destroying the bodies and souls of men ; then, then, indeed, the 
 
225 FINAL APPEAL TO THE MEN AND 
 
 victory will be assured. Then the Church of God, a well-marshalled 
 army, fighting in solid phalanx on the side of truth and love, of 
 justice and mercy, of temperance in all good uses and total absti- 
 nence from all evil uses, shall go on from victory to victory, till the 
 drinking of fermented wine and whisky is forever banished from 
 the Church and the world. 
 
 No man or soldier ever enlisted in a more noble or more 
 worthy cause than this. The enslavement of man by his fellow- 
 man is bad enough, but it is only natural slavery after all, for the 
 slave is free to will and to think right ; and if he is so restrained 
 that he cannot always do what he believes to be right, it is not his 
 fault. His understanding may be unclouded by his bondage, 
 and his 'will left free ; but oh ! how different from all this, how 
 much more fearful is the slavery which results from the use of 
 intoxicating drinks, where the strongest will is powerless and the 
 clearest intellect is clouded until the truth cannot be recognized, 
 or if seen is denied. 
 
 Go, kind reader, as the writer has done, to the bedside of men 
 of naturally strong wills and clear intellects, as they are recover- 
 ing from an attack of delirium tremens, and behold the utter 
 desolation of the poor slaves, and the despair with which they 
 look forward to the future, then answer if African slavery was not 
 tame when compared with the wild, mad slavery which results 
 from the indulgence of fermented liquors. A very intelligent 
 man whom the writer had just attended during an attack of this 
 disease, was asked to give a history of his connection with intoxi- 
 cating drinks. .He replied that when a young man he found that 
 he was getting too fond of such stimulants, and he resolved to 
 abandon them forever, and for fifteen years he never tasted them. 
 In the meantime he married, and became the father of several 
 children. One evening when he and his wife were visiting some 
 friends, the lady of the house passed around some fermented 
 wine, and invited him to take a glass. " For the first time within 
 fifteen years," he said, "I was seriously tempted to drink. I 
 turned to my wife, and asked her if I should take a glass ; she 
 replied that she did not think one glass would hurt me ; but that 
 
WOMEN OF THE NEW CHURCH. 227 
 
 one glass 'was my ruin. My old appetite returned with renewed 
 strength, and you know the result." Alas, poor man ! The 
 writer knew but too well the sad results which had flowed to him 
 and. his distressed wife and children from that one glass of fer- 
 mented wine, presented by a lady friend ; for during one attack of 
 delirium tremens, in an attempt to escape from imaginary foes, 
 he attempted to kill himself, by springing with' all of his strength 
 and jamming his head against a door-frame, laying his scalp open 
 for several inches ; and on another occasion he was insane for 
 several weeks after an attack. Little did that lady dream of the 
 dreadful injury she was doing her middle-aged guest by presenting 
 him with a glass of wine ; little does any lady know of the harm 
 she may do to any one, especially to the young, when she presents 
 this seductive fluid to their lips. Let us all remember the words 
 of Holy Writ : " Woe to him that giveth his neighbor drink ; and 
 puttest thy botde to him." 
 
 And now, dear brethren and sisters of the New Church, we 
 have seen that the Word of the Lord, as translated by Emanucl 
 Swedenborg, teaches that a " drink that maketh drunken " is 
 unholy and unclean, and we know that fermented wine will cause 
 drunkenness ; we are taught in the writings of the Church that 
 all substances which are poisonous and will harm and kill men, 
 have their origin from hell, and we know that fermented wine 
 has in all ages done this and is doing it to-day all around us ; and 
 Swedenborg actually compares such wine as causes drunkenness 
 to fa)ses from evil, as we have seen ; and even the Academy of 
 the New Church claims (see Words for the New Church, vol. VII. 
 page 133) to have seen that it consequently corresponds to falses 
 from evil, which is undoubtedly correct, for it produces natural 
 drunkenness and insanity, as falses from evil do spiritual drunken- 
 ness and insanity ; it must therefore correspond to such falses. We 
 are clearly taught by the sciences of this day that the use of fer- 
 mented wine is not only entirely unnecessary during health, but 
 also that it tends to pollute, disease, and destroy the material body, 
 and to cause the most fearful mental perversions, not unfrequently 
 even to insanity ; knowing all this, as many of us certainly do, 
 
22 8 FINAL APPEAL TO THE NEW CHURCH. 
 
 can we consistently conscientiously if you please continue to 
 partake of leavened or fermented wine in the most holy ordinance 
 of the Lord's Supper ? Some of us we know have not unfre- 
 quently felt that it was almost, if not quite, a profanation to par- 
 take of such a fluid, and have even absented ourselves from the 
 Lord's Table, for this reason. Now is such a course right, 
 and have we done our duty? Have we requested the societies 
 to which we belong to furnish unfermented wine for such mem- 
 bers as have conscientious scruples against using fermented wine ? 
 If we have not done this, should we not do so before absent- 
 ing ourselves from this most needed ordinance ? As members of 
 societies, we have rights which our brethren are bound to respect ; 
 and we should remember that they have rights which we are 
 equally bound to respect. Those who conscientiously desire to 
 use fermented wine should certainly have the privilege of doing 
 so. The freedom we desire for ourselves we should cheerfully 
 grant to others in the bonds of charity, for in no other way can 
 unity be preserved in the. Church. "In certainty, unity ; in 
 doubt, liberty ; in all things, charity." 
 
 In concluding this work, the writer desires to repeat that it is 
 his settled conviction that very little real abiding headway can be 
 made against the present drinking habits, and the consequent 
 drunkenness which exists around us, until fermented wine is ban- 
 ished from the communion tables in our Churches ; for its pres- 
 ence there, especially its exclusive presence, gives it character 
 and credit everywhere where the influence of the Churches 
 which use it is felt. The use of fermented wine as communion 
 wine is a fearful evil and source of "woe" to the New Church, a 
 cruel injury to some of its members, an injustice to others, a temp- 
 tation to the young, and a stumbling-block to multitudes who 
 otherwise might be attracted to the Church by our beautiful and 
 rational doctrines, which have descended from the Lord out of 
 heaven to purify, heal, and bless the nations of the earth. Let 
 us never rest until this evil is put away from the Church. 
 
THE BIBLE WINE QUESTION. 
 
 The National Temperance Society has published a variety of Books and 
 Tracts upon the Wine Question, by some of the ablest writers in the world. 
 The investigation clearly shows the existence of two kinds of wine, the 
 fermented and unfermented, and presents numerous and convincing authori- 
 ties. The following is a list : 
 
 THE DIVIXK LAW AS TO WIXES. 12111.). 456 pp. By 
 GEORGE W. SAMSON, 1). I)., former President of Columbian 
 University, Washington, D.C Si 25 
 
 TEMPERANCE BIBLE COMMENTARY. P,y Dr. F. K. LEES and 
 
 Rev. DAWSON BTRNS . . . ' . . . 2 50 
 
 BIBLE WIXES; OK, THE LAWS <>i EKRMKNTATION, AND WINKS OK 
 j'HK ANCIENTS. 121110. 139 pp. By Rev. WM. PATTON, D.I). 
 Paper, 25 cents; cloth ....... 
 
 THE TEXT-BOOK OF TEMPERANCE. By Dr. F. R. Li 
 
 E. S. A. Paper 50 cents; cloth . . . . i 25 
 
 GOSPEL TEMPERANCE. 121110. 177 pp. By Rev. J. M. VAN 
 BKKKN. Paper, 25 cents; cloth ..... 
 
 BIBLE RULE OF TEMPERANCE. iSmo. 206 pp. Bv Rev. 
 
 OKOR<;K. Di'KKiKLn, 1). D 50 
 
 COMMUNION WIXE; OR, BIHLK TEMPERANCE. 133 pp. By 
 
 Rev. WM. M. THAYKR. Paper, 20 cents; cloth . '. 50 
 
 SCRIPTURE TESTIMONY AGAINST INTOXICATING WIXE. 
 
 By Rev. WM. M. RLTCHIK, of Scotland. iSmo. 213 pp. . 50 
 
 MODERATION VS. TOTAL ABSTINENCE; OR, DR. CROSBY 
 
 AND His RKVIKAVKRS. . 25 
 
 THE CHURCH AND TEMPERANCE. By JOHN W. MKARS, I). D. 10 
 
 THE MORAL DUTY OF TOTAL ABSTINENCE. By Rev. T. 
 
 L. Cuyler, D. D ' . . 10 
 
 THE WIXES OF THE BIBLE. By Rev. C. II. FOWLER, D.D. 10 
 
 WINE-DRINKING AXD THE SCRIPTURES. By Professor 
 
 TAVI.KR LKAVIS, L L.D. 121110. 21 pp. 10 
 
 THE NEW HOUSE AND ITS BATTLEMENT. By Rev. JOSEPH 
 
 COOK. 121110. 24 pp. ....... 10 
 
 UNFERMENTED WIXE A FACT. By NORMAN KKRR, M.D., 
 
 F. R. S. 121110.41 pp 10 
 
 THE PLAGUES, ALCOHOLIC AND NARCOTIC By Rev. T. 
 
 DK.WITI TAI.MAIU;K, D.D. 121110. 32 pp. . . 10 
 
 TEX LECTURES ON \L<< >][< )L. By P.. W. RICHARDSON, M. I)., 
 of England, Author of "Twenty-one Historic Landmarks." 
 " Tempi-ranee Lesson-Book," etc. 1'aprr, 50 cents; cloth . I OO 
 Sent by mail, post paid, on receipt of pi; 
 
 Address J. X. STEARNS, Publishing Agent, 58 Reade St., New York. 
 
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