Thus we have a _fac simile_ of the law upon the tables of stone. The terms employed in this law limit it to the Jewish people, a people who were servants in Egypt. This was the “testament,” “institution,” or “covenant” given at Sinai, and it was after the _tenor_ of all the rest that was given. It is worthy of notice, that there is not a penalty in all that was written upon those tables. And yet there were terrible penalties inflicted for a violation of its precepts. How is this? Was it all there was of God’s law? If so, where shall we go to find its penalties? This covenant is spoken of in Galatians, the fourth chapter. It is called “the bond woman,” that was cast out. In the third chapter of Corinthians it is termed “the ministration of condemnation,” and “the ministration of death written and engraven in stones, which was done away.” Which Zechariah said was broken by the Lord in the day of the terrible tragedy of the cross of Christ. The multiplicity of passages in the New Testament bearing upon this great fact, causes our legalists in religion to shift about most wonderfully. At one time, the people’s agreement to keep the law was the covenant that was done away. At another, it was the act of executing the penalty of death that was set aside. At another, it was the glory of Moses’ face that was done away. And at another, it was none of all these, but it was the ceremonial law of Moses that was done away. All these positions were taken by one man, in one discussion with the writer of these lines. All such turns are cheap; it requires no great wisdom to accommodate yourself in this manner to the force of circumstances. The fact that the “first covenant” was a “testament,” or a body of laws with certain promises annexed, as well as penalties, is evident from Paul’s statement in the ninth chapter of his letter to the Hebrews. He says, “Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary, for there was a tabernacle made; the first wherein was the candlestick, and the table, and the show-bread; which is called the sanctuary.” The distinction which our friends make between “Moses’ law” and “God’s law,” as they are pleased to express it, is not only unscriptural, the two phrases being inter-changeable, but also _absurd_. Moses gave all, that these men are pleased to term his law, in the name of the Lord. The law of the passover, found in the twelfth chapter of Exodus, is prefaced with these words: “And the Lord God said unto Moses.” In the twenty-fifth chapter of the same book we have the laws concerning the ark, the tabernacle, the priestly service, and all are introduced with this saying: “And the Lord spake unto Moses.” Moses never gave a law in his own name. Neither did he give one of his own in the name of the Lord, because it would have cost him his life. The Lord had guarded this point in the following: “But the prophet which presumes to speak a