The Green Forest tribune., 1913-09-05

two parts; the first has to do with
 man and his relations to God, the sec ond deals with man and his relations
 with men. We consider today the
 first part. From Deut 5:22. 23 we learn that the words of these eternal principles were spoken to the whole assembly from the midst of the burn- ing mountain and that they stand apart from the Mosaic law It was God himself who spake (V. D to this redeemed people (v 9. Afterwards he wrote them with his own finger on tablet of stone, Deut 5:22. This law was done away with in Christ fCol. 2:14, 16, II; 2 Cor. 3:7, ID but never theless each one of these commands. excepting the fourth is reiterated in the New Testament, emphasizing the eternal fixedness of their principles. The principle of a day of rest one day in seven has not, however, been set aside. as we shall see hereafter. The purpose of the law is to bring to men the knowledge of sin and thereby to lead them to Christ, Rom. 5:20, 7;7, IS; Gal BIO, 24. John the beloved, tells us that his commandments are not grievous." Men who understand the spirit of the decaicgue know that every commandment tends to make better citizens, better parents, better children, in fact to enable one to live satisfactorily with himself and his neighbors and his God.
 Pinnacles of Thought.
 1. The First Commandment, w. 1-3. Instinctiyely one thinks of two other pinnacles of religious thought, Tn the beginning God,9 Gen. II, and the first two words of the disciples pray CT, Our Father" Matt. 6:9 Eternity alone can furnish us a measurement sufficiently great to cradle us fully to comprehend the fitness of this thought God the creator, law giver, father. In the beginning. at this mountain and in his son, teaching us of his character.
 Up to this time everything had been done for the Israelites. Hereafter they must keep the law in order to obtain life, Rob. 10:5; Gal. 3:12. In this Gospel dispensation we obtain life as an enabling agent whereby to perform or to keep the law, Eph. 2:1 8-10. The Christians higher law is Christ him. self, inasmuch as the righteousness of the law is fulfilled in the Christian who walks after the spirit, Rom. 8:4. The foundation of all of this is to have no other gods before Cor be- side) me-" Matt. 4:10.
 II. The Second Commandment, w. 46. This is negative in that we shall not attempt any visible representation or likeness of God. and positive in that we shall not bow down in wor- ship nor serve any such likeness. The wisdom of this Is only too evident | when we carefully study the degener- acy of all forms of heather religions. The creation of mans hands is wors shiped in lieu of the creature sup posed to be represented God did | sanction images, Ex. 37:7, 17-20; I | Kings 7:25. The service of art in the | matter of religion is freely acknowl | edged but nevertheless 1t is attended | by grave danger as is evidenced by | Roman Catholic observanees in many parts of the world. True worship must | worship in spirit the God who is spir- 1t, John 4:24; Phil 3:3 R. V He must | be supreme in our hearts and our af fections. The perpetuity of either blessing or curse for the observance | or violation of this edict may at first seem to be ratheS harsh Yet we must | consider that posterity is the continual tion of one's self We do what our fathers did. Heb. 7:9, TO- God has however made merciful provision whereby we may turn the misery of sin into a blessing, Ez. 18:2. 19, 20 and Rom. SIPS.
 Must Be Sincere.
 III. The Third Commandment, V. 7. Here Is demanded absolute sincerity | by all In the use of the divine name and thus forbids all forms of blas- phemy. This covers much more than | ordinary vulgar profanity. The flip pant and sacrilegious use of divine terms and phrases; the use, whether | In prayer or praise of divine names | and expressions which are not a part | of our life experience is a form of | blasphemy. Vain, empty. false usage of Gods name is blasphemous. A | proper reverence towards God is fun damental to any true love for God.
 W. The Fourth Commandment, w. e-11. Attention has been called to the fact that nowhere does 1t say the | seventh day of the week, though that | is what the Israelites observed. This | is the Sabbath of Jehovah While this !. was specially designated for the Jew, | (Deut. 5:1. 12. 15), and not literally | binding upon the Christian fCol. 2:l6, ID, yet 1t has underneath it a great, | wise and beneficent principle, mans need for rest one day in seven. Phys | ically and nervously he needs rest | and quiet; spiritually he needs the | rest and refreshment thus provided. | It was merciful provision for man, not that man was made for the Sab 1 bath. Read carefully Matt 15: 5-8, 12; | Mark 2:24-27; Luke 13,:15 16; see also | John 5:16, IT R. " Though primarily given to the Jew and still unknown in | heathenism. yet it was Gods gift of | grace for all mankind, Mark 2:27. The | intelligent, obedient Christian will not | worship the seventh day but will keep the resurrection day. the first day of the week, Rom. "A; John 20:1, 19, 26 Acts POST; Cor. 16:2; Rev. 1920. The Christian will not keep the legal
 stic Sabbath as a matter of "observ- Ing days, and months, and times, and | years" but will observe the Lords | day as God given privilege, honor ing the father, exalting the son. a