It may be asked, Why, since defiant rejection of Christian law is more blasphemous than high-handed breach of the old Hebrew law, the providence of God does not punish it? If any one with Christ and His cross in view is guilty of injustice, or of hatred which is murder, does he not prove himself unworthy to live in God's world? And why, then, does he not suffer at once the doom of his rebellion? The theory of some stern moralists has been that human government should administer the justice of Heaven and cut off the unbeliever. In many a notable case this has been done, and has caused a righteous horror which continues to be felt. But although men cannot safely undertake the punishment of such offenders, why does not God? Christ boldly stated that here and now this is not the method of the Divine government, but that men enjoy the Father's mercy even when they are unjust, unthankful, and evil. Yet He spoke of judgment universal--judgment and retribution that shall not miss a single sinner, a single secret sin. And His view of the theocracy clearly is that meanwhile God by mercy to the defiant desires to train men in mercy, by forbearance towards the unthankful and evil commends to us like patience and endurance. Transgressors are to have their full opportunity of repentance, to which the very goodness of God calls them. But justice which delays is not unobservant. Though He who reigns moves slowly to His end, He will not fail to reach it. "He hath appointed a day in the which He will judge the world in righteousness." As for human law, its sphere is fixed. Society must protect itself against crime, and is to do so in the name of God, in conformity with the eternal principles of righteousness. The Hebrew temper may seem to have carried this principle into a range that was perilous to enter, as in the instance immediately to be considered; yet the protection of society was even then the immediate motive, not vain jealousy for the honour of God. For ourselves, we have a duty which must be done without assumption or hypocrisy. The various subjects of thought suggested here should be followed out. For us, they are complicated on the social as well as the religious side by certain theories that are in vogue. The duty of civil government, for example, is on one side extended beyond its proper range by the attempt to give it authority in the domain of religious truth; on the other hand it is unduly restricted by toleration of what is against the well-being of society. The Christian moralist has much to ponder in relation to popular opinions and the trend of modern legislation.