Covenant of grace for substance. Unto such as used the old Testament as they ought, only as an Introduction to the new, there was indeed but one Testament: For as the Schools speak, Ʋbi unum propter aliud, ibi unum tantum. But such as rested in the Law, and used it not as a pedagogie to Christ, but sought justification by the observation of the Law Morall or Ceremoniall, and opposed Christ the soul of the Law, such were held under damnable bondage, and cut from Christ. And in this sence the Covenant made upon Mount Sinai did beget children unto such bondage, for which they ought to be cast out of the Family of God. And in this sence the two dispositions differ, not only in circumstances, but in substance: they be not only two, but opposite. By the way let it be observed, that by the former Covenant upon Mount Sinai, is understood the Law given by Moses, both Ceremoniall consisting in divers rites and commandements, and Morall, as the Jewes sought to be justified thereby, who refused Christ.
The Old Testament then and the New, are sometimes compared and considered by sacred writers, as the thing including and included, the Huske and the Graine. The Gospell before Christs time, was in the Law as the Corne new set in the eare. And the Law and the Gospell, and the two Testaments, thus considered, are rather one than two, at least there is an unity of subordination betwixt them. The same Testaments may be considered sometimes as abstracted or severed each from other. Thus the Gospell or New Testament since our Saviours death and resurrection, is become as pure Corne, threshed and winnowed. The Old Testament or Law (thus severed from it) remaines only as the chaffe or huske; If we thus consider the Law or Old Testament, as the Jewes embrace it, that is, altogether severed from the new, to which alone we Christians adhere by faith, they are not only two, but two opposites or contraries. This opposition or subordination between the Legall and Evangelicall Testament is opened by the Apostle, saying, Heb. 8.7,8,9,10.If the first Covenant had been faultlesse, then should no place have been sought for the second. For finding fault with them he saith, Jer. 31.32,33.Behold the dayes come (saith the Lord) when I will make a new Covenant with the house of Israel, and the house of Judah: not according to the Covenant that I made with their fathers, in the day when I tooke them by the hand, to leade them out ofthe
