/a.O-r 2LI 3From tly^ Sltbrar^ nf tljF iCtbrartf of Prittrrtnn SIjMlngtral ^^mtnarQ BV 4655 .A75 1915 Atkins, A. H. , The law and the gospel X / ]jlMMtoL Pluj'h^ ^724^ ^lyi^ I tnvci4. ^d^/9/6^ REV. A. H. ATKINS The Law and the Gospel BY REV. A. H.'^ATKINS, B. A., B. D. Pastor of the Danielsville Presbyterian Church Danielsville, Ga. PRESS of WHITTET & SHEPPERSON RICHMOND, VA. ^0 Cula ilubbarb ^tfeing tf)i9> Volume i£( Hobinglp ©ebicateb P2> tjje ^utJjor CONTENTS PAGE Preface 7 Thou Shalt Have no Other Gods Before Me. — Exodus 20 : 3 9 Thou Shalt Not Take the Name of the Lord Thy God in Vain, for the Lord Will Not Hold Him Guiltless That Taketh His Name in Vain. — Ex. 20 : 7 17 Remember the Sabbath and Keep it Holy. — Exodus 20: 8. Remember the Sabbath day to keep it holy. Six days thou shalt labour and do all thy work. But the seventh day is the Sabbath of the Lord thy God ; in it thou shalt not do any v^ork ; thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor the stranger that is v^rithin thy gates. For in six days the Lord made heaven and earth, the sea, and all that is in them, and rested the seventh day, wherefore, the Lord blessed the Sabbath day and hallowed it. — Ex. 20 : 8, 9, 10, 12 23 Thou Shalt Not Kill. — Exodus 20 : 13 35 Thou Shalt Not Steal. — Exodus 20 : 15 42 Slander. page Thou shalt not bear false witness against thy neighbor. — Ex. 20 : 16 49 Regeneration Verily, verily, I say unto you except a man be born again he cannot see the kingdom of God. — John 3:3 57 She Hath Done What She Could. — Mk. 14:8 68 For Ye Know the Grace of Our Lord Jesus Christ, That Though He Was Rich, Yet for Your Sake He Became Poor, That Ye Through His Poverty Might Be Rich. — H Cor. 8:9 80 But I Have Called You Friends. — John 15:15 88 Finally, Brethren, Whatsoever Things are True, Whatsoever Things are Honest, Whatsoever Things are Just, Whatsoever Things are Lovely, Whatsoever Things are of Good Re- port, IF There Be Any Virtue, and if There Be Any Praise, Think on These Things. — Ph. 4:8 95 Now Thfy Do It to Obtain a Corruptible Crown, But We are Incorruptible. — I Cor. 9 : 25 102 Follow Holiness Without Which no Man Shall See the Lord. — Heb. 12 : 14 no He Is Not Here But Is Risen. — Luke 24 : 6 120 Train Up a Child in the Way He Should Go, and When He Is Old He Will Not Depart from It. — Prov, 22 : 6 126 The Good Samaritan. — Luke 10 : 29-37 134 Historical Sketch of the Westminster Assembly.. 140 Preface MOST of the sermons contained in this volume were piibHshed in reHgious and secular papers. They were read by some who, by reason of sickness or the infirmities of age, could not attend upon the ordi- nances of God's house. These persons and many others testified that the sermons were a means of great spiritual benefit to them. For this reason the author decided to give them to the public in a more permanent form. He desires to do all the good he possibly can. The embassador of Christ should, as far as possible, preach the gospel, not only with his lips and his life, but through the printed page. Many are prejudiced against doctrinal discourses. For this reason the author has avoided the discussion of doctrinel One who examined the manuscript writes : "Your manuscript of sermons has now had our thoughtful examination and consideration. We are pleased to note that they cover a very considerable range of subjects, and deal with problems of the christian life and character in a practical, straight-forward and unequivocal manner. He who runs may read the religious and spiritual principles involved in these wholesome discourses." As the sermons in the first chapters of the volume are on some of the commandments and the other sermons are on gospel themes, the author could not think of a better title than the one given to it, viz. : "The Law and the Gospel." It is sent forth with a sincere prayer that it may prove help- ful to all who read it. A. H. Atkins. Daniehville, Ga., June 28, 1915. Thou shalt have no other gods before Me.-Exodus 20 : 3 OUR Saviour on one occasion called this the greatest commandment. It is the great- est commandment because obedience to it includes obedience to the other commandments. He who disobeys this commandment disobeys the other commandments. The first five commandments teach us our duty to God. The other five our duty to our fellow-man. He who does not discharge his duty to God fails to discharge his duty to his fellow- man. Our Saviour again tells us that this is the first commandment. It is the first for antiquity. Be- fore the moral law was given this commandment was given. Before the world was created God gave this commandment to the angels. He did not say to them, "Thou shalt not kill," or "Thou shalt not steal," for it was not possible for them to do such things, but He did say to them, "Thou shalt have no other gods before me." This commandment is the first for dignity. Disobedience to this commandment is a greater sin than disobedience to the other commandments. The man who kills, or steals commits a great sin, but the man who refuses to acknowledge and 10 The Law and the Gospel worship God commits a greater sin. Sins against God are greater sins than sins against our fellow- man. This commandment is first for justice. Men may find it difficult to see why they should love their fellow-man as themselves, but they will find no difficulty in seeing why they should love God. Their conscience and their reason tell them that they should have no other gods before Him. To obey this commandment means to love Him. Thousands fail to do this. There is the atheist who hates Him to such an extent that he would de- throne Him if he could. There are others, who, while they do not deny His existence, have no real love for Him. They never bow the knee to Him, never enter His house, never read His Word, never give to His cause, and never speak a word for Him. They do not side with the atheist against Him, but they are indifferent to Him. They neglect Him and, therefore, have no real love for Him. Then, there are those, who, while they do all of these things, do them with no degree of pleasure. God's service to them is burdensome. To obey this com- mandment means to love God supremely. *'Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength." How many come far short of doing this ! He who per- mits any person or thing to occupy that place in his heart that God should occupy fails to obey this com- mandment. The Law and the Gospel ii The children of Israel failed to obey this com- mandment when th-ey bowed down to the gods of the land. God gave this commandment to them because He saw that there was great danger of their worship- ping the gods of the surrounding nations. Some worshipped animals, others worshipped the moon and the stars, and still others worshipped idols. How many in this age are bowing down to false gods ! Some are worshipping money. There are few things that they would not do to secure it. They endure hardships, expose themselves to dangers, utter falsehoods, steal and even commit murder in order to get money. It is only necessary for one to glance at secular papers in ord^r to see what great sins men commit in order to come into possession of money. Men who have been for years respected and honored and trusted, commit robbery in order to secure money. Their god is wealth. Others are worshipping the favor of man. They are willing to incur the disfavor of God in order to secure the favor of man. They are exerting themselves to the utmost to attain honors. They jeopardize their lives, and bribe, and utter falsehoods, and do worse in order to attain fame. The conduct of Cook is an illustration of what men will do to secure fame. Worldly pleasure is the god of many. They would sacrifice reputa- tion and character rather than give up certain worldly pleasures. They engage in pleasures that 12 The Law and the Gospel they know the Bible teaches are sinful. It is pos- sible for men to make a god out of innocent pleas- ure. If we enjoy it to the neglect of our souls we worship it. Many worship sensual pleasure. The drunkard loves strong drink more than he loves himself, for he indulges in it when he knows that he is bringing suffering upon himself. He loves it more than he loves his family, for he knows that by indulging in it he brings want and suffering upon them. Sins of the flesh are the god of the lascivious per- son. He indulges in such sins when he knows that God has declared that no whoremonger shall enter the kingdom of heaven. Many a man worships himself. He thinks that no one is equal to himself in reputation, in char- acter and in things that pertain to this world. He burns incense to his deity and expects others to do the same. God gives some reasons why we should have no other gods before Him. I. Because He is God. He is the source of all existence and of wisdom and power. He is infinite in wisdom, power, justice, goodness and truth. He is the all-wise, all-powerful, all-sufficient, eternal. Omnipresent and Omniscient God — the King of kings and Lord of lords. Exceedingly foolish then are men when they prefer to worship things that perish to worshipping the great God. The Law and the Gospel 13 11. Another reason that God gives why we should have no other gods before Him, is be- cause He is oitr God. *'I am tJiy God," He declared to the children of Israel. He substantially said to them, *M sustain a relation to you that I do not sustain to any other nation. The covenant I entered into with your fathers I entered into with you. Not only did I obligate myself to do certain things but you obligated yourselves to do certain things. You said, 'AH that the Lord has said we will do.' If then you worship other gods you fail to fulfill very solemn obligations. 1. He is ours by creation. Should we blaspheme Him with the lips that He created ? And should we use our hands, and our feet, and our talents, and our time in the service of Satan His enemy? If chil- dren should serve their parents much more should we serve the One who created our bodies out of the dust of the earth and breathed into our nostrils the breath of hfe. 2. He is ours by preservation. Had He not pre- served us we would have long since passed into eternity. Indeed, our souls would have long since perished. The air that we breath, the clothes that we wear, and the food that we eat are His gifts. Should the horse that you feed, and the servants that you feed and clothe and train, serve you ? Much 14 The Law and the Gospel more should we serve the One who not only created us, but who preserves us. 3. He is ours by redemption. He has done more for us than He did for the children of Israel. He brought them from under the bondage of thi Egyptians. He has brought us from under the bondage of sin and Satan. He gave up His only begotten Son to die for us "that He might redeem us from all iniquity and purify unto Himself a peculiar people, zealous of good works." We were bought not with corruptible things, such as silver and gold, but with the precious blood of God's Son. Both our bodies and our souls have been re- deemed by reason of the obedience and death of the blessed Son of God. Should we not use them in His service? Let us examine our hearts. Are we worshipping any of the gods that have been mentioned? God help us to have no other gods before Him. HL Another reason we find in God's Word why we should not worship false gods is because they are nothing — vanity. Isaiah calls them the vanity of the nations. Moses declared that they could neither speak, nor eat, nor see, nor smell. Isaiah declared that eyes they had, but they saw not ; ears they had, but they heard not ; mouths they had, but they spoke not. The false gods that have The Law and the Gospel 15 been mentioned — the things of the world — are nothing. 1. Because they are transient. They change as the clouds above you — not presenting the same appearance from one moment to another. The thread that holds such things may be compared to the thread with which the spider weaves its web. Money takes wings and flies away. Fame and pleasure are as transient. They are here to-day and gone to-morrow. 2. They are nothing because they are unsatis- fying. People who enjoy them feel as did the boy who, after securing a nest by risking his life, found that it contained nothing. How empty are the things of this world ! Solomon had all that heart could wish. What was his verdict? ''All is vanity and vexation of spirit." One of the richest men that ever lived declared that his wealth was a source of no pleasure to him. He declared that while he had a fine house it afforded him no pleasure, and that while his table was loaded with luxuries he could not eat them. We think the kings of the earth are the happiest people in the world, but there is much truth in the words, "Uneasy lies the head that wears the crown." IV. We should not worship false gods, because when we do we reflect dishonor upon the cause of God. God's purpose in bringing the children of Israel out of Egypt with a mighty hand was that i6 The Law and the Gospel the other nations might see that He was God. How could they expect them to see this when they wor- shipped the gods of the land? How can professing christians expect the people of the world to be in- fluenced in favor of their religion when they wor- ship the things of the world? The way to glorify God is to let their light shine. How many people are influenced to believe that there is no power in the christian religion because of the inconsistencies of professing christians ! How many weak chris- tians are injured by reason of their inconsistent walk and conversation ! Our Saviour pronounced a curse upon those by whom offences come. The Apostle Paul declared that if eating meat caused his brother to ofTend he would eat no meat. Destroy not him with your meat for whom Christ died. Let your conduct be such as that others will take knowledge of you that you have been with Jesus. Thou shalt not take the name of the Lord thy God in vain, for the Lord will not hold him guiltless that taketh His name in vain.— Ex. 20 : 7 LET us consider the prohibition and the warn- ing in this text. I. The prohibition. "Thou shalt not take the name of the Lord thy God in vain." The name of God expresses his character. Therefore, when men speak lightly and irreverently of his name they speak thus of Him. When they speak lightly and contemptuously of their fellow- men they insult them. Much more do they insult God when they speak thus of Him. God's name is that by which He makes himself known. There- fore, when men speak irreverently of anything by which He makes himself known they speak thus of Him. God makes himself known through His Word. Therefore, when men speak irreverently of His Word, or jest about it, or when they make it ap- pear in a ridiculous light by putting a false inter- pretation upon it, they take His name in vain. We should speak as respectfully and as reverently of God's Word as we do of Him. i8 The Law and the Gospel God makes himself known through His provi- dential dealings with men. When they, therefore, speak lightly of such dealings, they take His name in vain. How many do this ! People do not realize when they refuse to bow submissively to God's will that they take His name in vain. God makes himself known through the worship of His house. When people, therefore, assume a careless and an irreverent attitude during the wor- ship of God's house they take His name in vain. If you talk and laugh during the worship of God's house, my hearers, you are guilty of pro- fanity. Ministers who preach in a way to cause laughter in the house of God are greatly responsi- ble for the irreverence shown at such a time. The house of God is not the place for laughter. **Keep thy foot when thou goest to the house of God, and be more ready to hear than to give the sacrifice of fools : for they consider not that they do evil. Be not rash with thy mouth, and let not thine heart be ready to utter anything before God : for God is in heaven, and thou upon earth : there- fore let thy words be few." God makes himself known through His church. When men, therefore, speak irreverently of God's people, they take His name in vain. A young man was once heard to curse the members and of- ficers of a certain church. God sent one judgment The Law and the Gospel 19 after another upon him, and he is now in his grave. The man who curses the people of God may expect the curse of God to descend upon him. That we may see more clearly what is prohibited in the words of our text, let us consider some occasions on which men use God's name. I. They use God's name when they make a public profession of their faith. That name requires them to depart from ini- quity. If they fail to do this they take this name in vain. How many are taking the name of God in vain by hypocrisy ! Our Saviour declared that the wor- ship of such people is vain. *'Ye hypocrites, well did Isaiah prophesy of you, saying, 'This people honoreth me with their lips ; but their heart is far from me.' " Isaiah tells us that the oblations of such people are vain. **Bring no more vain obla- tions, incense is an abomination to me." James tells us that the religion of such people is vain. 'Tf any man thinketh himself to be religious while he bridleth not his tongue, but deceiveth his own heart, this man's religion is vain." Many people are taking God's name in vain every moment of their lives. Every time they speak a word or do an act that is unbecoming in a servant of God they take God's name in vain, since they fail to practice the religion they profess. 20 The Law and the Gospel 2. People use God's name when they enter into a covenant with Him. Most of us have entered into a covenant with Him. Members of the church did so when they united with the church, officers of the church did so when they were installed in their responsible offices. Parents did so when they presented their chil- dren for baptism. Husband and wife did so when they were united in the bonds of matrimony. When people fail to keep these vows they take God's name in vain. "When thou voweth a vow unto God, defer not to pay it ; for He hath no pleasure in fools : pay that which thou hast vowed. Better is it that thou shouldst not vow, than that shouldst vow and not pay." 3. Men use God's name when they swear by it. It is not wrong to swear by God's name ; provided, you do so at the proper time, or when it is necessary to do so. The children of Israel were required to swear by God's name at certain times. The Apostles did so. Christ did so before Caiaphas. God swore by His own name because He could swear by no greater. When men, however, swear by God's name when they are not called upon to do so, they take it in vain. Such expressions as I declare, I vow, I swear are profanity. The Law and the Gospel 21 4. Men use God's name when they swear by it falsely. They do this in courts of justice. They do it in private conversation. They then take God's name in vain. 5. They use God's name in private conversation. When they use it irreverently they take it in vain. Such expression as my goodness, my gracious, good Lord, high heavens are profanity. 6. They use it when they invoke God's curse upon men. Whether they use God's name or not, if they invoke on men that which only God can send on them, they take God's name in vain. The coiiimandment reaches the thoughts of men. If they think unkindly or irreverently of God they take His name in vain. IL Let us consider in the second place the warning we find in the words of the text. The warning is that God will not hold guiltless the man who takes His name in vain. Disobedience to this command is a great sin. The command is in the first table of the law. The penalty visited upon men for violating this com- mand was death. The son of the Israelitish woman who blasphemed God's name was put to death. The Israelties regarded the sin such a great one that they were afraid to use the word Jehovah in con- versation. When God's name was taken in vain in their presence they tore their garments and placed their hands upon the person who committed the 22 The Law and the Gospel sin, thus indicating that he only must bear the guilt. The penalty inflicted upon Uzzah, Uzziah, and Belshazzar for this sin was death. My friends, you walk on dangerous ground when you take God's name in vain. God is just as just now as He has ever been. He must punish sin in order to satisfy the demands of His justice and in order to preserve the interest of His moral government. While He is merciful, He will not permit the stand- ard of mercy to be planted upon the grave of jus- tice. "Whatsoever a man soweth that shall he also reap." Remember the Sabbath and keep it Holy.— Exodus 20 : 8 Remember the Sabbath day to keep it holy. Six days thou shalt labour and do all thy work. But the seventh day is the Sabbath of the Lord thy God ; in it thou shalt not do any work ; thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor the stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that is in them, and rested the seventh day, wherefore, the Lord blessed the Sabbath day and hallowed it. — Ex. 20: 8, 9, 10, 12. NOTHING is more sadly neglected to-day than the observance of the Sabbath. Few observe it properly. In considering the observance of the Sabbath there are two questions we should answer : 1st. How should we observe the Sabbath? 2nd. Why should we thus observe it? I. How should we observe the Sabbath? I. We should observe it as a day of rest. Six days shalt thou labor and do all thy work. The fact tliat the Lord rested on that day is a reason why we should do so. We should imitate His exam- ple. The words also teach us that even if we do not work on the Sabbath, but require our children or our servants, or our animals to do so we desecrate it. 24 The Law and the Gospel It is never necessary for men to work on the Sabbath in order to supply themselves and their families with the necessaries of life. Had God known that it was necessary He would not have given the command. He is wiser than man. The words do not forbid works of mercy and necessity. Our Saviour's words, "Man was not made for the Sabbath, but the Sabbath for man" teach us this. The Pharisees had false views as to the observance of the Sabbath. They believed that the command should be obeyed as to the letter — that not even works of mercy and necessity should be performed on the Lord's day. Christ taught that it was lawful to do such things on the Sabbath — that the spirit of the law should be obeyed. The words, however, do not teach that men may do as much work and take as much pleasure as they please on the Sabbath. According to such reasoning we would have a right to say that because animals were made for man he may steal as many as he pleases. The Sabbath is ours to use lawfully. Let us re- member that we do not do works of necessity when after we have neglected to do certain things on Saturday, or some other day, it becomes necessary for us to do them on the Sabbath. Nor do we per- form works of necessity when we do on the Sab- bath what we could well postpone doing until the next day. 2. We should observe the Sabbath as a day of worship. The shorter catechism tells us "that the The Law and the Gospel 25 Sabbath is to be sanctified by a holy resting all that day even from such wordly employments and recrea- tions as are lawful on other days and spending the whole time in the public and private exercises of God's worship except so much as to be taken up in works of necessity and mercy." We are told that the Lord hallowed the Sab- bath day. To hallow means to separate from a common to a sacred use. We do not separate the Sabbath from a common to a sacred use when we do on that day works we do on other days, and when we engage in pleasures on that day that we engage in- on other days. Nor do we separate this day from a common to a sacred use when we fail to engage in the private and public worship of God. However much you rest your bodies and your minds, and however much you refrain from engaging in worldly pleasures on the Sabbath, if you on that day neglect the private and public worship of God you desecrate it. Since the purpose of the Sabbath and the church is the same — the spiritual benefit of man — it should be kept as a day of worship. Men, there- fore, make a mistake when, while they admit that no secular work should be done on the Sabbath, claim that it is lawful to engage in secular amuse- ments on that day. If the interest of man's soul is interfered with when he performs secular work on the Sabbath, why is it not interfered with when he engages in secular amusements on that day? 26 The Law and the Gospel II. Why should the Sabbath be observed as a day of rest and worship? I. Because it is a divine institution. If the Sabbath had been instituted by man we might do as we please as regards observing it. But since God instituted it we are under obligation to STRICTLY observe it. The Word of God shows that He instituted it. It was the law of Eden. It was observed in the wilderness as shown by the fact that the Israelites were required to gather twice as much manna on the sixth day as they did on other days. Pharaoh, in his vision, saw seven years of plenty and of want. Solomon waited seven years to build the temple. Balaam offered seven sacrifices on seven altars. Allu- sions are constantly made to it. The walls of Jericho were encompassed seven days by seven priests, bearing seven trumpets, and seven times on the seventh day. The ark rested on Mt. Ararat in the seventh month. We read of seven churches, seven candlesticks, seven trumpets, seven seals, seven spirits, seven angels, seven vials and the seven last plagues. That the Sabbath was not abolished with the Jewish ceremonial may be seen first by the fact that it was not intended only for the Jews, It was in- tended for every member of the human family. The Law and the Gospel 27 Moses declared that it was blessed and hallowed at the beginning. This shows that it was intended for all men. Our Saviour declared that it was made for man. The reason that God gives why the Sabbath should be observed, is because He created the heavens and the earth in six days and rested the seventh. Man should rest on the seventh day because God did so. Is it any more the duty of the Jews to do this than other people? It is the duty of every man to imitate the example of his God. Again, the fact that the Sabbath formed no part of the ceremonial law of the Jews is a proof that it was not abolished with it. The ceremonial law was abolished because its types were fulfilled. But the Sabbath can form no part of the ceremonial law because its type has not been fulfilled. Again, the Sabbath was incorporated in the moral law — the immortal ten commandmciits. The way in which this law was promulgated and the place in which it was deposited show plainly that it can never pass away. It was spoken in an audible voice by God himself from the summit of Mt. Sinai, in the presence of the children of Israel. It was written by His own fingers on enduring stone, thereby in- dicating its permanency. By the express command of God it was placed in the ark of the covenant, directly under the overshadowing mercy seat — the symbolic throne of God, which plainly indicated that 28 The Law and the Gospel it was as impossible for it to pass away as it was for the throne of God to fall into ruins. The New Testament teaches that the Sabbath law is still in force. It was Christ's custom to stand up in the synagogues on the Sabbath to read the Scrip- tures. Luke 4: 16 — We are told that Paul reasoned in the synagogue every Sabbath. Acts 18: 4 — He went out on the Sabbath and preached to Lydia and other women at Philippi. He preached at Antioch on the Sabbath, and was asked by the Jews to preach the same words on the coming Sabbath. The same re- gard was had for the day when it was changed from the seventh to the first day of the week. Jesus ap- peared to His disciples for the first time after His resurrection on the first day of the week. It was on the evening of the same day that he appeared to them and breathed on them the Holy Ghost. It was the first day of the week that the Holy Ghost was poured out. Paul ordered collections to be taken in the church of Corinth, as he had directed to be done in the churches of Galatia on the first day of the week. It was on the first day of the week that John was rapt in an Apocalyptic vision on the Isle of Patmos. The sacredness of the day was not at all dimin- ished, when it was changed from the seventh to the first day of the week. Before the change was made it commemorated the creation and the deliverance The Law and the Gospel 29 of the children of Israel from their bondage in Egypt. It was proper and due Christ that His resurrection should be commemorated by the observ- ance of the Sabbath. By the change, therefore, the sacredness of the day was increased rather than diminished. 2. Another reason why the Sabbath should be observed as a day of rest and worship is because man needs it. They who will not admit that it is a divine institution admit that it is highly necessary for men to rest one day out of seven. During the French revolution when infidels endeavored to over- throw the christian religion, it was found necessary to set aside every tenth day as a day of rest. After a time the day of rest was changed from this day back to the seventh. Men as truly need the rest of the Sabbath as they do the rest of the night. Just as they would wreck their health if they should fail to take the rest of the night, so would they if they failed to observe the Sabbath as a day of rest. It has been discovered by experiment, both in this country and abroad, that the bodies of both men and beasts last longer and do more work when they rest on the Sabbath than when they do not. Men make a mistake when they suppose that they gain by working on the Lord's day. Just as the traveler saves time by resting at noon, and just as the reaper saves time by stopping to whet his scythe, so men gain rather than lose when they observe the Sab- 30 The Law and the Gospel bath as a day of rest. Your business will never prosper if you engage in it on the Lord's day. If your body does not receive the rest that God in- tended it to have you will soon be unable to carry on your business. Just as the bow unstrung soon loses its elasticity, so will your body lose its strength and vigor if you give it no rest. 3. It is to man's spiritual interest to observe the Sabbath as a day of rest and worship. Man's soul, as well as his mind and body, needs the rest of the Sabbath. It needs to rest from care and anxiety — a time in which to commune with its God and in which to think of things eternal. If it is difficult for us to advance the interest of our souls when we are blessed with the sanctifying influence of the Sabbath, how could we do so if we were deprived of this influence? Experience teaches that the more faithfully we observe the Sabbath, the nearer we are drawn to God. Besides, every one must admit that the friends of the Sabbath are the people of God and that its enemies are the children of the devil. Nothing proves more strongly than this, that the Sabbath is essential to man's spiritual and eternal interest. Healthy men prefer substantial food to that which is not. Accordingly, the fact that people who are healthy spiritually are in love with the Sabbath is a proof that it is essential to their growth The Law and the Gospel 31 4. The observance of the Sabbath as a day of rest and worship is essential to national prosperity. If the morals of men are not good there cannot be good government, and if there is not good govern- ment there cannot be national prosperity. What now is more essential to good morals than the re- ligion of Christ? If the religion of Christ were overthrown this world would be a hell. Murders, adulteries and thefts are committed now ; God's name and Sabbath are profaned now, but if the christian religion were blotted out of existence such sins would be committed as they never have been before. But how could the christian religion exist with- out the church? And how could the church exist without a set time for the observance of its ordi- nances? The idolatry of the heathen would not be preserved if its rites were not celebrated at set times. The different orders would pass out of ex- istence if they had no stated meetings and no public exhibitions. The reason why Jewish feasts and ceremonies were appointed, and why there were fre- quent public gatherings was because it was only in that way that the Jews could preserve their religion. It was when the Jewish altars were broken down and Jewish festivals ceased that the nation lapsed into idolatry. Just so, if the church had not a set time for the observance of its ordinances it would soon pass out of existence. 32 The Law and the Gospel 5. We should observe the Sabbath as a day of rest and worship because if we fail to do so we will bring great guilt upon our souls. Since the Sabbath is of divine origin it is plain that we commit a great sin when we do not observe it. If the President of the United States should appoint a certain day as a day of Thanksgiving we would do him a great injustice if we should refuse to observe it. A greater injustice is done God when men refuse to observe the Sabbath as a day of rest and worship. They dishonor Him in that they deny Him the right to appoint a day of rest and worship. Again, Sabbath desecration is a great sin because when men commit it they commit theft against God. They commit a greater sin when they refuse to observe the Sabbath properly, than when they commit theft against their fellow-man. Again, Sabbath desecration is a great sin be- cause it is not one of ignorance. Men know that they sin when they refuse to observe the Sabbath. They cannot plead ignorance of the law of the Sab- bath. They are plainly taught how to observe it. They then deliberately and wilfully sin when they desecrate God's day. They sin against light and knowledge. Again, Sabbath desecration is a great sin in that men show great ingratitude to God in committing it. Ingratitude is one of the greatest of sins. God's The Law and the Gospel 33 word tells us that it is characteristic of the wicked. Do not men show great ingratitude to God when after He has given them six days in which to en- gage in pleasure and labor they take from Him the day that He has set aside for Himself ? The Sab- bath commemorates the resurrection of the Saviour — the conclusion of the work of redemption. Men show great ingratitude to God, then, in refusing to observe it in that they refuse to celebrate the resur- rection of the Son of God. Again, Sabbath desecration is a great sin because in committing it we sin against ourselves. We in- jure ourselves physically, mentally, morally, spirit- ually, and every other way. Sabbath desecration is a great sin because of the injury we inflict upon others when we commit it. We exert an influence for evil over others. We deprive them of some of their dearest privileges. Since Sabbath desecration is such a great sin, great punishment will necessarily be inflicted upon those that commit it. Punishment that men suffer is always in proportion to the guilt that they incur. That the guilt that they incur in desecrating the Sabbath is great is evident from the fact that the penalty attached to that sin under the old dispensa- tion was death. The man who was found gathering sticks on the Sabbath was stoned to death. God has not changed. He loves His day as much as He ever did. He is no slower in punishing men for 34 The Law and the Gospel desecrating His day than He was under the old i dispensation. We cannot tell in how many ways we will suffer if we desecrate the Sabbath. God may take our health, or our property, or our loved ; ones from us. We may be cursed with ungodly | children and with unsuccessful business. We will i certainly have a guilty conscience, a weary heart ' and poor spiritual health. j Thou Shalt not kill —Exodus 20 : 13 WE WILL notice, first: L Some things these words do not forbid : 1. They do not forbid homicide in self-defense. Such killing is not done through hatred, or malice, or feelings of revenge. It is this kind of killing that the commandment forbids. Self-preservation is an instinct of our nature, and is, therefore, a revelation of God. It is right for the aggrieved to protect himself for the reason that if he does not, two lives would be sacrificed, since the aggressor would likely be executed. Moreover, it would be better for the aggressor to lose his life than for the aggrieved to lose his. 2. These words do not forbid the infliction of capital punishment for murder. God said to Noah : "Whoso sheddeth man's blood, by man shall his blood be shed : for in the image of God made He man." These words are of perpetual obligation for the reason that God spoke them to the second head of the human race. The reason that God gave shows that they are of perpetual obligation. That reason was that he made man in his image. This reason has as much force now as it did when it was 36 The Law and the Gospel spoken. Our moral nature teaches us that a man who kills another through malice, or hatred, should be punished in proportion to his crime. So universal is the judgment of men that the murderer should be put to death that when justice is not meted out to him they can hardly be restrained from slaying him. The fact that the murderer was put to death under the Old Testament dispensation shows that capital punishment should be inflicted for murder. 3. These words do not forbid defensive war. When nations engage in war to enlarge their terri- tory, or for some other selfish reason, they are re- sponsible for all the blood that is shed. But when na- tions engage in war to protect the lives and property of their subjects they are not responsible in God's sight for the consequences of such a war. A nation has as much right to protect itself as an individual has to protect himself. II. Some things these words forbid : I. They forbid the killing that is done through hatred or malice, or to gratify feelings of revenge. When a man thus kills another he commits a great sin. He commits a great sin, first, for the reason that man was made in the image of God. We would do a great evil if we should defile the statue or pic- ture of a great and good man. How much greater evil would we do if we should defile the image of God impressed upon the immortal soul of man? The Law and the Gospel 37 Again, a man commits a great sin when he mur- ders another, for the reason that men are brethren. They are of one blood. They have a common Father. Men commit a great sin when they, through hatred, kill an animal. But such a sin is nothing compared to the sin they commit when they thus kill a fellow- man — bone of their bone and flesh of their flesh. It is no wonder that God said to Cain, "Cursed art thou from the earth which hath opened her mouth to receive thy brother's blood from thy hands." Men commit a great sin when they murder a fellow-man, for the reason that they take from him that which is of very great value. Nothing except his soul is dearer to him than his life. When a man kills another he takes from him his property, his loved ones and friends, numerous opportunities of usefulness, the happiness of a lifetime and all op- portunities of repentance if his sins have not been pardoned. To all appearances the number of mur- ders has increased. One reason is because men have such a low sense of the heinousness of the crime. They are as ready to kill their fellow-man as they are to kill a dog. Another reason is be- cause capital punishment is so seldom inflicted for murder. One of our legislators oft'ered a resolution which would have put an end to capital punishment had it been adopted. Such a law would have con- tradicted the teachings of God's Word. It would have increased the number of murders an hundred- 38 The Law and the Gospel fold. Before men will cease to commit murder they must be made to realize that if they commit such a crime they will forfeit their lives. But men may commit murder gradually. The man who kills his fellow-man gradually is as guilty in God's sight as the man who kills him at once. The man who injures his fellow-man physically by placing heavy burdens upon him, gradually killing him, is a mur- derer. The man who oppresses the widow and orphan, bringing suffering upon their bodies and sorrow to their hearts, is as truly a murderer as the man who shoots down his fellow-man. Men who sell intoxicating drinks and morphine to their fellow-man, unless they sell such things for medi- cinal purposes, are murderers. The voice of their brother's blood cries to God from the earth, which has opened her mouth to receive it. 2. These words forbid lynching. As a general thing men who engage in lynching are the most godless men of the country. They do so during moments of excitement — without mature delibera- tion. Lynching is very seldom justifiable. There is no oft'ense for which the law does not aft'ord redress. Men should at least give the law a chance. Life is the gift of God, and the man who takes it, except at the command of God, commits murder, and should be punished. Officers of the law are the only ones whom God has appointed to execute justice, and The Law and the Gospel 39 when any one else, except in self-defense, takes the life of his fellow-man, he is guilty of murder. 3. These words forbid duelling. He who kills another in a duel is as guilty of murder as the man who kills another through hatred or malice. No one has a right to kill another because he has in- sulted him. Such conduct is contrary to the teach- ings of God's Word. Moreover, when a man kills another in a duel he brings suffering upon innocent parties — the man's family. No one has a right to do this. 4. These words forbid self-murder. Nut every one who commits suicide does so during moments of insanity. Not every one who commits suicide during moments of insanity is irresponsible to God for such an act. A man a few months since, after killing three of his children, killed himself. At the time of the killing he was under the influence of strong drink and opiates. Was he irresponsible to God for the killing of his children and himself ? Men have no more right to kill themselves than they have to kill their fellow-man. Such men are guilty of double murder — murder both of body and soul — since they deprive themselves of every opportunity of repentance. Many men are killing themselves gradually. Men who are deliberately injuring themselves physically by open sin, or hard work, or over-eating, or exposure, are violating the teachings of these words. Men who indulge ex- 40 The Law and the Gospel cessively in strong drink and worldly pleasures, and who in any other way injure their bodies, are acting contrary to the teachings of this commandment. 5. These words forbid any tendency on the part of men to encourage murder, If I encourage mur- der I am almost, if not altogether, as guilty in God's sight as the man who committed the deed. The murderer of Uriah was David, the man who encour- aged the killing of Uriah. Lawyers who defend men whom they know are guilty of murder encour- age the commission of murder, and are, therefore, murderers in God's sight. The governor who in- discriminately pardons murderers encourages the commission of the crime, and is, therefore, a mur- derer. So are jurymen who clear a man whom they know should hang, and judges who pronounce in- nocent men whom they know are guilty of murder. 6. These words forbid hatred and malice. The commandments reach the thoughts of men. — Math. 5 : 22. John declares plainly that whosoever hates his brother is a murderer. 7. These words forbid soul murder. He who refuses to accept Christ as his Saviour is gradually destroying his soul. Such a man incurs greater guilt than the man who gradually kills his body. But there are men who are gradually murdering the souls of others as well as their own. The man who leads his fellow-man into sin is gradually de- stroying his soul. Our Saviour pronounced a woe The Law and the Gospel 41 upon such a man. He declared it would be better for him if a millstone was bound around his neck and he was cast into the bottom of the sea. 8. These words forbid the killing of birds and animals unnecessarily. Men have a right to kill birds and animals for food and for self-protection ; but if they kill them for the pleasure that is thus afforded them they violate the teachings of these words. Members of shooting clubs are constantly bringing guilt upon their souls. Thou shall not steal —Exodus 20 :15 THESE words teach us our duty to our fellow- man as regards his property. It is our duty to protect not only the life and chastity of our fellow-man, but his property. Theft is a great sin. God's Word teaches us two principles that will enable us to determine what theft is. It teaches us that men commit theft when they take from their fellow-man that which belongs to him and when they withhold from him that which belongs to him. With these principles before us we may make the following assertions : 1. Men steal when they directly appropriate the property of their fellow-man. Any child knows that when a person takes the cow or horse of another he steals. But there are persons who, while they would not do this, never- theless steal. 2. Men steal when they refuse to pay their debts. Such men as truly steal as they would if they should rob a bank or steal a cow. They withhold from their neighbor that which belongs to him. If they put ofif paying their debts a needlessly long time they rob their neighbor of much he would have by The Law and the Gospel 43 the use of his money. There are men who are not able to pay their debts. Inabihty to pay debts is not a proof of dishonesty. But let us not forget that an honest man will make an honest effort to pay his debts. He will, in the first place, be industrious. A man who does not pay his debts because he is in- dolent is dishonest. Again, if a man who is in debt is honest he will practice the strictest economy. He who has not the means to pay his debt because he is ex- travagant is dishonest. 3. Men steal when they charge an illegal per cent, of interest for their money and place an illegi- timate price upon their goods. No on| has a right to charge more than legal per cent, of interest for his money and more than market price for his goods. When he does so he takes from his neighbor that which belongs to him. Men sometimes take ad- vantage of the circumstances of their fellow-man. A man wishes money. If he does not get it he and his family will suffer. Some one knowing the great need of the man tells him that he will lend him money at 20 per cent, interest. The poor man sees that the per cent, of interest is too much, but there is nothing for him to do but to pay it. The man who lends him the money is a thief. He takes from the man that which belongs to him. 44 The Law and the Gospel A man must have supplies for his family. Some one tells him that he will let him have supplies at such and such a price. He charges him two prices for them. He takes advantage of the circumstances of his neighbor. He is a thief. Men sometimes take advantage of the ignorance of their neighbor. A man has a piece of property that he thinks is worth $100. It is worth $i,ooo. Some one who knows the price of the property ofifers $ioo. He takes what he is offered. The other man sells the property for $i,ooo. He is a thief. There are thousands who are engaging in this kind of business. God pronounces a woe upon them. There are two causes for this kind of theft. One cause is a great desire on the part of men to make a display. With some men the cHief end of man is to get in society and shine there. They are willing to sacrifice their characters to accomplish this purpose. When the writer was in Birmingham a year since, he learned that there were people there who had placed a mortgage on their homes that they might live in a certain part of the city. They wished to move in the highest circles and were willing to mortgage their homes in order to do so. Another cause for this kind of theft is an inordi- nate desire on the part of men to get wealth. The Law and the Gospel 45 They determined to get it at any cost. They concluded that if they could not get it honestly they would get it dishonestly. Such conduct on the part of men leads to embezzlement, train wrecking and bank robbery. 4. Men commit theft when they refuse to give the hireling an equivalent for his labor and when they withhold from him his wages beyond the time it is due. They oppress the hireling. God pronounces a curse upon such men. They commit theft as truly as the man who steals his neighbor's cow. 5. Men steal when they give in their property at far less than its real value. Taxation is essential to the maintenance of the government. When men give in their property at far less than its real value they withhold from the government that which be- longs to it. They have no more right to steal from the government than they have to steal from an in- dividual. 6. Men commit theft when they refuse to pur- chase a half fare railway ticket for children above five years of age. Railway companies have a rule to the effect that children above five years of age must pay half fare. When men refuse to buy this ticket or when they misrepresent the age of the child, they steal. They have no more right to rob a railway company than they have to rob an individual. Because railway 46 The Law and the Gospel companies practice extortion on the people is no reason why they should deal dishonestly towards them. 7. Men steal when they use scales and measures that lie in their favor. There are thousands who are using such scales and measures. 8. Men steal through misrepresentation and hypocrisy. When a horse trader is very careful to mention the god traits of his horse but refuses to mention his bad traits he violates the teachings of this com- mandment. When a merchant misrepresents an article of merchandise he as truly steals as does the man who robs a bank. A man represents himself as agent of a paper. After he has collected thousands of dollars, it is discovered that he is a fraud. A man claims to be a representative of an insurance company. He induces thousands to take insurance. After a time it is discovered that such a company does not exist. Where would you find a greater thief ? Men were appointed by the Governor of South Carolina to purchase whiskey for the dispensary. They were expected to purchase it at as low a price as possible. Whiskey houses told them that if they would purchase it from them they would sell it to them at a lower price than they would to other pur- chasers. They found out what the usual price was, The Law and the Gospel 47 made the State pay that price and placed the bal- ance of the money in their pockets. They are thieves and should be punished to the fullest extent of the law. 9. Men steal when they take advantage of the technicalities of law. Men need to remember that not everything is right morally that is right legally. There is a law that allows a bankrupt man a thou- sand dollars' worth of property. An honest man will not take advantage of that law. He will strip himself of everything that he has with a view of pay- ing his debts. No honest man will turn over his property to his wife to get out of paying his debts. 10. Men steal intellectually as well as morally. The man who takes the intellectual goods of his fellow-man is as truly a thief as the man who takes his material goods. Over the desk of every author and over the pulpit of every minister should be written the words, "Thou shall not steal." 11. Men steal morally. The man who lowers the moral tone of the community in which he lives is a thief. Offences will come, but woe unto the man by whom they come. He who leads his fellow-man into sin by false reasoning or example is a thief. The saloon- keeper is a thief. Any man who places the bottle to the lips of his neighbor is a thief. Parents who fail to set their children a godly example and to 48 The Law and the Gospel bring them up in the way they should go, rob them of that which is dear to them. Ministers who teach their pernicious doctrines and who fail to reprove sin are thieves, since they are withholding from the people that which belongs to them. They defraud them of happiness, character, and perhaps of their souls. 12. Men steal from themselves. The man who refuses to accept Christ as his Saviour is a thief. He defrauds himself of happiness, reputation, char- acter and perhaps of heaven. The professed Christian who does not live in accordance with his profession robs himself of everything that is of great value. 13. Men steal from God. We are God's prop- erty. Our time, our money, our talents, our strength belongs to Him. When we refuse to serve Him — to devote what we have to His service, we with- hold from Him what belongs to Him. ''Will a man rob God ? Yet ye have robbed Me. But ye say wherein have we robbed Thee? In tithes and oflferings. Ye are cursed with a curse, for ye have robbed Me, even this whole nation." Slander Thou shalt not bear false witness against thy neigh- bor. — Ex. 20 : i6. THIS commandment teaches us our duty to our fellow-man as regards his reputation. What is dearer to one than his reputation? Money is nothing compared to it. I. "Men bear false witness against their neigh- bor in courts of justice. "Men do not hesitate to bear false witness against their neighbor after taking upon themselves the most solemn vows. Some do it through hatred or envy. Some because they are bribed to do so. Others through friendly feelings for the person in whose behalf they perjure themselves. Such per- sons stop the course of justice. Many innocent persons have been condemned and many guilty per- sons have been acquitted because of false witnesses. False testimony in courts of justice lessen the value of and shake the confidence of people in judicial proceedings. Both secular and sacred history shows that false witnesses have m all ages been severely dealt with. In Athens the false witness was de- prived of all of his civil rights. In Rome he was hurled from a high rock to his death. In Egypt his nose and ears were amputated. In India he was 50 The Law and the Gospel taken to a certain place where, in the presence of a great multitude of people, his mouth was sewed up. Under the Old Testament dispensation he was brought before the judges and was treated as he thought in his heart to treat his neighbor. 2. "Men bear false witness against their neigh- bor in public addresses. "Many politicians do not hesitate to slander their opponents. They, as a usual thing, do it behind their backs. Sometimes they do it in their pres- ence. In many political speeches there is little argu- ment. Many politicians seem to think the thing for them to do is to prejudice the people against their opponents by slandering them. "Men make a mistake when they suppose that they can advance their interest by injuring the in- terest of others. "A politician will gain more supporters by treat- ing his opponent with fairness than by slandering him. "Preachers sometimes bear false witness against their neighbor in their sermons. Ministers have been known to misquote the views of other min- isters in doctrinal sermons. No minister can in this way build up his church. We should rejoice that religious controversy is a thing of the past. "Sometimes authors bear false witness in their writings by misrepresenting the views of others. "A lie written is worse than a lie spoken. The Law and the Gospel 51 3. "Men bear false witness against their neigh- bor when they originate evil reports about him. "A man who will deliberately originate an evil report about his fellow-man is a bad man. The Bible tells us that slander is a characteristic of the devil. It tells us also that the wicked and hypo- crites are addicted to it, and that it is hateful and an abomination to God. We cannot afford to trust a man who will originate an evil report about his neighbor. There is an old saying that a dog that will bring a bone will carry one. "A man who will bring an evil report to you about his neighbor will carry an evil report to his neighbor about you. 4. "Men bear false witness against their neigh- bor when they circulate evil reports about him. "The Bible tells us that slander includes back- biting and repeating matters. It is almost as bad to circulate a bad report about a person as it is to originate such a report. There are people who know all of the scandal of the neighborhood. They seem to think that it is incumbent upon them to make it known. They do not realize that the in- jury that they thus do the reputation of their neigh- bor cannot be repaired. If they injure their neigh- bor's estate or his body they can to some extent repair such an injury, but they can never repair the injury that they do his reputation. An old woman once confessed to the priest that she had 52 The Law and the Gospel slandered her neighbor. He gave her some seed and told her to return to him after she had scat- tered them. When she returned he commanded her to retrace her steps and gather the seed. She returned after a time and declared that the wind had wafted the seed away, and that it was impos- sible to gather them. "He assured her that it was just as impossible for her to recall the evil reports she had circulated about her neighbor. *'Men cannot repair the injury that they do to their neighbor by slandering him. 5. "Men bear false witness against their neigh- bor when they exercise uncharitable judgment to- wards him. "The Bible teaches us that slander includes evil surmising and uncharitable judgment. T do not know that the report about Mr. Jones is correct,' asserts one. T believe, however, that he is capable of doing such a thing.' "Men make a great mistake when they assert things about their neighbors that they do not know. We are very ignorant of the heart of our neighbor. We know little of his environments and of the temptations to which he is exposed. Perhaps if we should be placed under the same circumstances under which Jie labors, we would do as he has done. " 'And why beholdest thou the mote that is in thy brother's eye and considereth not the beam that The Law and the Gospel 53 is in thine eye?' Or how wilt thou say to thy brother, 'Let me pull out the mote out of thine eye ; and, behold, a beam is in thine own eye?' 6. "Men bear false witness against their neigh- bor when they withhold part of the truth concern- ing him. *'In courts of justice men are not only required to tell the truth but the whole truth. They can by withholding part of the truth condemn an in- nocent man. Just so, when men fail to tell the whole truth about their neighbor they bear false witness against him. 7. "Men bear false witness against their neigh- bor when they speak of him in ambiguous terms with a view of misleading. Let us be plain in our conversation about our neighbor, otherwise we should not speak of him at all. We should not speak of him in such a way as that an impression will be made that will injure his reputation. 8. "Men bear false witness against their neigh- bor when they keep silent when he is slandered in their presence. "If a man is being killed before my eyes and I make no effort to save him, I make myself partly responsible for the crime. "Just so, when I keep silent while a fellow-man is being slandered in my presence, I become partly responsible for the slander. 54 The Law and the Gospel "Every one knozus that silence gives consent. Saul in not lifting his hands to protect Stephen, when he was being put to death gave his consent to his death and thus brought guilt upon his soul. "Why Should We Not Bear False Witness Against Our Neighbor?" 1. "Because in doing so we injure ourselves. "We certainly injure ourselves morally in doing so. A bad habit is strengthened every time it is Dracticed. It is not hard to find men who have used profane language so often that they use it al- most unconsciously. Some people have slandered their neighbor so often that they find it hard to speak well of' him. Sin hardens the heart. It sears the conscience. Men injure themselves more, morally, by bearing false witness against their neigh- bor than they injure him in the matter of his reputa- tion. There are other ways in which they injure themselves. They deprive themselves of much hap- piness and of the favor of their fellow-man. 2. "We should not bear false witness against our neighbor, because in doing so we injure him. It is not difficult to find men who, while they would not injure their ncigJibor physically, would not hesitate to wink down his reputation. Many are there who, while they would not take their neigh- bor's pocketbook, take delight in stealing his repu- The Law and the Gospel 55 tation. Slander has done men and women untold injury. "It has broken many a heart. It has occasioned many a suicide. The Bible tells us that it sepa- rates friends, brings about discord among brethren, and leads to murder. 3. "We should not bear false witness against our neighbor because it is not Christlike to do so. "We cannot conceive of our Saviour doing such a thing. He spoke well of sinners and publicans. The Scribes and Pharisees criticised and spoke un- kindly of Zacheus, but our Saviour called him a son of Abraham. They wished to kill the adul- terous woman, but our Saviour pardoned her sin and told her to go in peace and sin no more. Even his disciples criticised the woman who anointed his person, but He declared that wherever the gospel would be proclaimed that act of hers would be spoken of as a memorial of her. "It is stated in one of the Apocryphal Gospels that once while a dog was being killed on the streets of Jerusalem they who were doing the killing, on seeing Jesus said, 'Let us see what He will say of this dog.' After looking at the dog for a few min- utes, he said : 'His teeth are like pearls.' He cer- tainly did not lose anything in thus speaking of the dog. Would anything have been gained by another foot-thrust? Nothing. We do not lose anything 56 The Law and the Gospel when we speak well of men. And we certainly do not gain anything- when we speak ill of them. "We should not bear false witness against our neighbor because we are on our way to the judg- ment seat of Christ. The treatment we bestow upon our fellow-man here will be bestowed upon us there. If we exercise mercy towards him mercy will be exercised towards us. If we minister jus- tice here justice will be ministered to us there. '' 'J^^