uthority, that controls law, is alone competent to
remove legal results, we must look for this, as a matter of necessity,
lying at the foundation of the new institution. It is just there that we
find it in these words: "All authority is given unto me in heaven and in
earth. Go ye therefore, and teach all nations, baptizing them in the name
of the Father, and of the Son, and of the Holy Spirit, teaching them to
observe all things whatsoever I have commanded you." The result of
obedience to this law of Christ is expressed in these words: "But now, in
Christ Jesus, ye who sometime were far off are made nigh by the blood of
Christ. For he is our peace, who hath made both one, and hath broken down
the middle wall of partition between us, having abolished in his flesh the
enmity; even the law of commandments contained in ordinances; for to make
in himself of twain one new man, so making peace." Eph. ii, 13-15. The God
of Abraham said unto Rebecca, "Two nations are in thy womb." Gen. xxv, 23.
This language had its fulfillment in the decendants of Jacob and Esau. The
political history of the children of Jacob begins at Sinai with their
beginning as a nation among the surrounding nations. The law given at
Sinai was a political law, for it was addressed to a community, pertained
to a community, and was accepted by a community.

Such is a political law in the strictest sense of the term. This law was
given to the Jews, the decendants of Jacob. Moses said, "The Lord our God
made a covenant with us in Horeb. The Lord made not this covenant with our
fathers, but with us, even us, who are all of us here alive this day."
Horeb is a synonymous with Sinai, and means, properly, ground left dry by
water draining off. So, Horeb and Sinai occur in the narrative of the same
event. The children of Jacob are known as a commonwealth, from the giving
of the law onward until their overthrow by the Romans. Paul, speaking of
the Gentiles, in past times, says "They were aliens to the commonwealth of
Israel and strangers to the covenants of promise." The Jews called them
"dogs." This great enmity had its origin in the two-fold consideration of
the Jew being favored in a temporal and political point of view, and the
pride of his heart, which exalted him in his own imagination above even
his moral superiors. This corruption of the heart, with the liability of
its return, being removed by the abrogation of all that was peculiar to
the Jews and their conver