Smyrna times., 1856-10-08
temperance Sflattus,
Written for the Smyrna Times.
No. g
Harmony of the Prohibitory and Moral
Law, ..t +.

Mr.. Editor We promised in article No. l
10 examine the Moral Law, ITSELF in its bearing
upon the subject of Prohibition. We proceed
10 the work
| We agree with the writer in The Gazette,
that the law Of God is the sole criterion by
which to judge of the right or wrong of an ac-
| ton. 1t is also conceded, that the moral law,
as expressed in the Decalogue, is universal in
its application and more than this, it is appi- |
cable to all times, places and occa ATOMS. Hence, |
the statute regulating the use of wine and
strong drink, or forbddiug their use to the
priests while engaged in the duties of their
office, being intended for moral purpose, and
designed TO have bearing upon moral charac-
ter, was virtual prohibition of their use at Iii
! times.
The Moral law, as expressed in the Deca-
Ogue, being universal in It's application, il con
sists of, aud is based upon general prirciple.
that is, it is the expression Of previously exist
ing principles and proceeds upon the supposi-
ton of previously established principles in man.
and is ada pied to the circumstances and c0nsti-
tuition of his moral being. No careful student
of that law can tail to perceive that it is based
upon certain principles; and, though they may
not be expressed, there they are, running
through the entire law It's great undcr-cur-
rent, giving to il all of its fitness and necessity.
The question arlses-whai are these princi.
pes! The answer is, Mau's social nature ard
habits, with the principles growing out Of or
based upon them. Love is social principle,
: Justice is social princil lie, Right Is a social
principle, aud the opposite OF these are all So.
cial principles, though evil. Were ii not Tor
mans social nature, there would be but little, if
any, need Of law. But beiug social creature
r he is made to have dealings with, and 10 exert
an influence npOn his fellow beings. IIeuce,
the necessity oI lava general lava law to
pre- tcct the interests of the community, at the
expense of individual interest, should they eyer
conflict. The law says, Thou shalt not kill"
:. This command protects the life and person Of
= our fellow.man aud is generally supposed To
" prohibit the taking of our own life. 1t says
m again, Thou shalt not bear false witness
8, against thy neighbor." This is designed tC
pIOscCt IuS VI our lCliOH -uICl' II
s. also says, Thou shalt net steal" This pro
m tects his property. And, as if this was moi
5, sufficient proleclion-as it we might secure Ou
l. ueghbors property in some way which woult
le not be right, without stealing it, the law says
1t Thou shalt not cOUtt thy neiehbor's house
'y thou shalt not cOUet thy neighbOr's wife, no
ly his man servant, nor his maid servant, nor hi
I'd OK, nor his ass, nor anything that is thy neigh
ee bor's.''
he The Law of God, if it does not demand 0
at US to neglect our own interest to secure that
re our teIlOwmen, evidently requires US so to con
sr duct ourselves, that they shall not receive an
re injury by our conduct. This is proposllio
nd so evident from the law itself, that turhe
at proof is deemed needless, even TO convince tn
re, most determined opponents of prohibitory Law
I'D But the principle of Benevolence, whc
30. grows out of the social nature Of man; as we
ue as the law of mutual dependence aud mutui
ess influence, which everywhere is felt and col
ION fessed Obliges man to render all the assistanC
Use he can to his fellow Ito contribute as muC
as possible 10 the happiness of his neighbours
1t is generally understood that inhibition t al
vice irnplies ain injunction TO cultivate and pra
ry- tice the opposite virtue. Though the law
-ies usually expressed in negative form, yet it e
nth joins active duties. The negative form OF Il
in law gives to il more force aud comprehensiv
red. ness than if 1t were positively expressed. Th
feet the law, Thou shalt have no other gods befo
the me - not only prohibits idolaIry, but enioi
lies, the worship of the true and living God.
1 us Whereus, had the law been written, eth
the shalt worship the Lord thy God" without an
en- thing more, it might have been inferred Il
saat he did not intend to prohibit the worship OF
the others. Thus, the end of the law would hu
dull been defeated. ,.' ~" + .'l
and The fundamental principle Of the Moral l.
nd it is Benevolence or Love. Beneyolence or LIZ
alter cannot exist without desire to benefit the
ewif jcct; for befievolence is principle of g,
cath, villa desire 10 communicate happiness
e up Such s benevolence in God and such mus
the he in man. Hence, the sacred writer's in spe
lsbed1 ing Of this principle of the law, enjoin the
way" ing Of good" Do good unto all men as
hngs have opportunity" Is the exposition of the
and by Paul. who must be acknowledged TO be
dur authority Love worketh no i'll to his mel
4 the bor therefore love is the fulfilling Of the la
urhts says paol again .galsa " 8t zosftsa4qO
md asl The question now arises, what connec
rs, we has these things with the Prohlbitory Ii,
hange Law"l We answer by asking a, preci
s en- similal, questisn--what connection has the
aaf - i h.Is lslds2aa ed l3 efssIga .Ai au
rr sn Iao5Uaig Toi a4a18sq % Bass /.