Please read the following link concerning the Institutes of Biblical Law. Here you will find the explanation why our justice system is failing to deliver justice and why the state is passing more and more laws to curb our freedom: it all boils down to the rejection of the fundamental principles of Biblical law towards humanistic laws.
http://ecclesia.org/truth/rj.html
exceprts:-
Negativism of the Law
It is important to call attention to an aspect of the law which makes it especially offensive to the modern mind: its negativism. To the modern mind, laws of negation seem oppressive and tyrannical, and the longing is for positive officials of the law. The best statement of a positive concept of law was the Roman legal principle: "the health of the people is the highest law." This principle has so thoroughly passed into the world's legal systems that to question it is to challenge a fundamental premise of the state. The Roman principle is basic to the American development, in that the courts have interpreted the “general welfare” clause of the U.S. Constitution in terms radically alien to the original intent of 1787.
A negative concept of law confers a double benefit: first, it is practical, in that a negative concept of law deals realistically with a particular evil. It states, “Thou shalt not steal,” or, “Thou shalt not bear false witness.” A negative statement thus deals with a particular evil directly and plainly: it prohibits it, makes it unlawful. The law thus has a modest function; the law is limited, and therefore the State is limited. The State, as the enforcing agency, is limited to dealing with evil, not controlling all men.
Second, a negative concept of law insures liberty. If the commandment says, “Thou shalt not steal,” it means that the law can only govern theft: it cannot govern or control honestly acquired property. When the law prohibits blasphemy and false witness, it guarantees that all other forms of speech have their liberty. The negativity of the law is the preservation of the positive life and freedom of man.
But, if the law is positive in its function, and if the health of the people is the highest law, then the State has total jurisdiction to compel the total health of the people. The immediate consequence is a double penalty on the people. First, an omnipotent State is posited, and a totalitarian State results. Everything becomes part of the State's jurisdiction, because everything can potentially contribute to the health or the destruction of the people. Because the law is unlimited, the State is unlimited. It becomes the business of the State, not to control evil, but to control all men. Basic to every totalitarian regime is a positive concept of the function of law.
This means, second, that no area of liberty can exist for man; there is then no area of things indifferent, of actions, concerns, and thoughts which the State cannot govern in the name of public health. To credit the State with the ability to minister to the general welfare, to govern for the general and total health of the people, is to assume an omnicompetant State, and to assume an all-competent State is to assume an incompetent people. The State then becomes a nursemaid to a citizenry whose basic character is childish and immature. The theory that law must have a positive function assumes thus that the people are essentially childish.
When the law of the State assumes a positive function in protecting the health and general welfare of its people, it then does not assume the liability. The people are absolved of responsibility, but the medical profession (business firms, property owners, and the like) assume total liability. The steps toward total liability are gradual, but they are inevitable with a welfare economy.
Historians often praise the medical practice of pagan antiquity, and they commonly credit it with far more merit than it had. At the same time, they blame Christianity for corrupting and halting medical progress. But the decline in ancient medicine began by their own admission in the third century B.C. In fact, Christianity rescues medicine from sterile presuppositions.
In ancient Egypt, Babylon, and elsewhere, the doctor was subject to total liability. If the patient lost his life, the doctor lost his life. Even though the fault was not his, the doctor was totally liable. But, even when the doctor was at fault, what made the doctor totally liable? The patient, after all, had come voluntarily, and the doctor was not a god. Or should he be? The European pagan background, as well as other pagan practices, associated medicine with the gods. Ascetic practices were required of the doctor, so that the doctor was gradually converted into a monk. Only gradual, with the Christianization of the West, was this pagan concept of medicine abandoned, and, with it, the concept of total liability which required the doctor to be a god or else suffer.
State controls over the medical profession have steadily restored the old concept of liability, and the doctors find themselves especially prone to lawsuits. It has become dangerous for a doctor to administer emergency roadside care in an accident because of this proneness to liability. The day may not be too far distant, if the present trend continues, when doctors may be tried for murder if their patient dies. There were hints of this in the Soviet Union in Stalin's closing days.
If the law assumes a positive function, it is because it is believed that the people are a negative factor, i.e., incompetent and child-like. Then, in such a situation, responsible men are penalized with total liability. If a criminal, who is by his criminality an incompetent, enters a man's house, he is protected in his rights by law, but the responsible and law-abiding citizen can face a murder charge if he kills the invader. A hoodlum can trespass on a man's land, climbing a fence or breaking down a gate to do so, but if he then breaks his leg in an uncovered post-hole or trench, the home owner is liable for damages.
When the law loses its negativity, when the law assumes a positive function, it protects the criminals and the fools, and it penalizes responsible men. Responsibility and liability are inescapable facts: if denied in one area, they are not abolished but rather simply transferred to another area. If criminals are not responsible people but merely sick, then someone is guilty of making them sick. Under communism, this means the total liability of the Christians and capitalists as guilty of all of society's ills. As totally liable, they must be liquidated.
Responsibility and liability cannot be avoided. If a scriptural doctrine of responsibility be denied, a pagan doctrine takes over. And if the scriptural negativism of the law is replaced with a law having a positive function, a revolution against Christianity and freedom has taken place. A negative concept of law is not only a safeguard to liberty but to life as well.
Relativism
Relativism reduces all things to a common color. As a result, there is no longer any definition for crime. The criminal is protected by law because the law knows no criminal, since modern law denies the absoluteness of justice which defines good and evil. What cannot be defined cannot be protected. A definition is a fencing and a protection around an object: it separates it from all things else and protects its identity. An absolute law set forth by the absolute God separates good and evil and protects good. When that law is denied, and relativism sets in, there no longer exists any valid principle of differentiation and identification. What needs protecting from whom, when all the world is equal and the same? When all the world is water, there is no shore line to be guarded. When all reality is death, there is no life to be protected. Because the courts of law are increasingly unable to define anything due to their relativism, they are increasingly unable to protect the righteous and the law-abiding in a world where crime cannot be properly defined.
The relativistic society is indeed then an “open society,” open to all evil and to no good. Since the relativistic society is beyond good and evil by definition, it cannot offer its citizens any protection from evil. Instead, a relativistic society will seek to protect its people from those who seek to restore a definition of good and evil in terms of Scripture.

