406 OF THE LORD’S DAY. [EXERC. V.
the old, and in the law thereof, and in the continuation of it by writing under the old testament, unto one head in Christ. Where- fore he brings over into this state the use of the first law, as renewed and represented in tables of stone, for a directive rule of obedience unto the new creature, whereby the first original law is wholly sup- plied. Hereunto he makes an addition of what positive laws he thinks meet, as he did also under the old law of creation, for the trial of our obedience and our furtherance in it. So the moral law of our obedience is in each condition, the old and the new, materi- ally the same; nor is it possible that it should be otherwise. But yet this old law, as brought over into this new estate, is new also; for “all things are become new.” And it is now the rule of our obe- dience, not merely and absolutely unto God as the creator, the first cause and last end of all, but as unto God in Christ bringing us into a new relation unto himself. In the renovation, then, of the image of God in our souls, and the transferring over of the moral law as a rule, accompanied with new distinct principles, motives, and ends, doth the law of the new creation consist, and fully answer the law of the first, as it was a principle and a rule, each of them havy- ing their peculiar positive laws annexed unto them.
4. Secondly, The law of creation had a covenant included in it, or in- separably annexed unto it. This also we have before declared, and what belonged thereunto or ensued necessarily thereon. Thus, there- fore, must it be also in the new creation and the law thereof. Yea, because the covenant is that which as it were gathereth all things together, both in the works and law of God, and in our obedience, disposing them into that order which tendeth to the glory of God and the blessedness of the creatures in him, this is that which in both creations is principally to be considered; for without this, no end of God in his works or law could be attained, nor man be made blessed in a way of righteousness and goodness unto his glory. And the law of creation no otherwise failed, or became useless as to its first end by sin, but that the covenant of it was thereby broken, and ren- dered useless as to the bringing of man unto the enjoyment of God. This, therefore, was principally regarded in the new creation,— namely, the making, confirming, and ratifying, of a new covenant. And the doing hereof was the great promise under the old testa- ment, Jer. xxxi. 31-34, whereby the believers who then lived were made partakers of the benefits of it. And the confirming of this covenant in and by Christ is expressed as a part of the new creation, Heb. viii. 8-13, and it is indeed comprehensive of the whole work of it.
5. Thirdly, The immediate end of the old covenant was to bring man by due obedience unto the rest of God. This God declared in and unto his inbred, native light, by his works and his rest that ensued
SECT. 4-6.] OF THE LORD’S DAY. 407
thereon; and also by the day of rest which he instituted as a pledge thereof, and as a means of attaining it, by that obedience which was required in the covenant. This we have before declared, and this was the true original and end of the first sabbatical rest. All these things, therefore, must have place also in the new covenant, belonging unto the new creation. The immediate end of it is our entering into the rest of God, as the apostle proves at large, Heb. iv. But herein we are not absolutely to enter into God’s rest as a creator and rewarder, but into the rest of God in Christ, the nature whereof will be fully explained in our exposition of that chapter; for obedience is now to be yielded unto God, not absolutely, but to God in Christ, and with that respect, therefore, are we to enter into rest. The foundation hereof must lie in the works of God in the new crea- tion, and the complacency with rest which he took therein; for all owr rest in God is founded in his own rest in his works. For a pledge hereof, a day of rest must be given and observed, the reasons and necessity whereof we have explained and confirmed in our preceding discourses. This, as hath been showed, was ori- ginally the seventh day of the week; but, as the apostle tells us in another case, “ The priesthood being changed, there is made of necessity a change also of the law,” so the covenant being changed, and the rest which was the end of it being changed, and the way of entering into the rest of God being changed, a change of the day of rest must of necessity thereon ensue. And no man can assert the same day of rest precisely to abide as of old, but he must likewise assert the same law, the same covenant, the same rest of God, the same way of entering into it; which yet, as all acknowledge, are changed. The day first annexed unto the covenant of works,—that is, the seventh day,—was continued under the old testament, because the outward administration of that covenant was continued. <A re- lief, indeed, was provided against the curse and penalty of it; but in the administration of it, the nature, promises, and threatenings of that covenant, though with other ends and purposes, were repre- sented unto the people. But now that covenant being absolutely abolished, both as to its nature, use, efficacy, and power, no more to be represented or proposed unto believers, the whole of it and its renewed administration under the old testament being removed, taken away, and disappearing, Heb. viii. 13, the precise day of rest belonging unto it was to be changed also; and so it is come to pass.