enonomy to what is commonly understood by the work of Christ. The ancient economy prefigured the whole scheme of redemption, and its spirit must be found in all by which that scheme is carried into execution.

SECTION II.

OF THE ADMINISTRATION OF THE CHRISTIAN ECONOMY.

IN considering the administration of the christian economy, it is necessary to remember that the mediatorial government of Christ is of a two-fold kind. He is the head of his spiritual body, the Church, and he is head over all things for the sake of his Church, Col. i. 18; Ephes. i. 21-23. In the former character he stands in a special relation to the redeemed family of God, and in the latter character he stands in a general relation to mankind at large. His Church, as a spiritual kingdom, is distinct from his kingdom of providence, but the two are closely connected. Though his Church is a kingdom not of this world, yet a part of it is in the world, and of course, connected with its affairs. And even that part of it which is now in heaven, is still connected with his providential administration, being in a state of expectation till all his enemies be made his footstool, and till the plans of mercy be consummated. This accounts for the nature of the present economy. The government of providence is given to Christ for the sake of his spiritual king

dom. He is appointed to gather a people to himself out of all the nations of the earth-to deliver thei from the dominion of the god of this world-to unite them and the holy angels into one great community under himself to ransom them from the power of the grave, and redeem them from death-and to bring them at last to the possession of the heavenly kingdom. And in order to the accomplishment of these gracious objects, all mankind are placed under his dominion, the principalities and powers of darkness are put under his feet, the angels, principalities, and powers of heaven are subjected to him,— the keys of the unseen world of departed spirits and the keys of the grave are intrusted to him,-and the kingdom of heaven itself is given into his hands. And as the salvation of his Church involves the utter defeat and final overthrow of all his and her enemies, he is appointed in the mean time to rule in the midst of them, and they are put into his hands, that at last they may be made his footstool. Such, indeed, is the connection between the redemption of the Church and the general interests of the universe, that he who is the head of the former, must be the Lord of the latter. As the head of the nations of the earth, he orders all the events of providence, so as to accomplish his gracious purposes towards his special people. And the particular lot of each of them, is so ordered by him as to bear upon their conversion to God, on their progressive sanctification, on their usefulness on earth, and on their growing meetness for the mansions they are destined to occupy in the heavenly sanctuary. In the course

of his providence he removes external hinderances to the spread of the Gospel, and opens doors for its diffusion; while as king of his Church, he pours out of his Holy Spirit to make his word effectual. In the kingdom of providence he employs the most wicked of men to accomplish his will, by making their unholy passions and their unhallowed ways, subservient to the interests of his spiritual kingdom, while in the direct advancement of this sacred kingdom, he employs spiritual means in the hands of a spiritual people.

In order to the right understanding of the administration of Christ, let it be considered, that he sustains the character of a moral governor, and that of a gracious sovereign. He is Lord of the whole earth, and of course, all are bound to obey him. He is "King of kings and Lord of lords." And hence, the kings of the earth are admonished to be wise, and the judges to be instructed,-to serve the Lord with fear, and to rejoice with trembling; and to kiss the Son, or in other words, to acknowledge him as their sovereign, lest he be angry and they perish. And what is the duty of one man is the duty of all men. It is not true, then, that none but believers are bound to obey Christ; though none indeed but believers do in fact obey him. The whole law of God is binding on every man; and the gospel, too, while it is a message of mercy, is clothed with authority, and demands, as it well deserves, a most cordial reception. The character of Christ as a gracious sovereign, is connected with his character as a moral governor.

The covenant of God, considered as consisting of gracious promises, is fulfilled only in the genuine people of God; and, considered as a gracious constitution of things, founded upon and illustrative of these promises, it is connected with the actual dominion of the Saviour in their minds. But it evidently supposes the previous existence, and the constant obligation of the laws of God; for the great promise of it is, that his laws shall be written in their hearts. And if the disposition imparted to the heart by the Holy Spirit, were not what we are previously bound to maintain, it would follow, that it is not the law, but something else that he puts into the mind. The grace of God is not the formally obliging cause, but only the influential cause of obedience. It is not itself the rule of obedience, but that which produces compliance with the rule. Independently of the covenant, then, the laws of God are binding on its subjects; and of course, they are binding on all men. And in connection with the covenant of God, an administration is established, in the exercise of which, the whole of its blessings and privileges are exhibited to the world at large, as the gift of God to all who believe. And they are thus exhibited for the purpose of inducing sinners to embrace the Gospel, the reception of which is enforced upon all by the divine commandment. It follows, then, that a foundation has been laid for the exercise of sovereign goodness towards all men in the objective discoveries of the Gospel, and for the exercise of a particular kind of rule over all of them. What

is the preaching of the Gospel, but an exhibition of the ground on which the promises of the covenant are made? And what is the commandment which accompanies the proclamation of it, but the exercise of moral government, in requiring the reception of that truth through the great things revealed in which, the promises can alone be fulfilled? Hence, the wicked and the unrighteous, who are spending their money for that which is not bread, and their labour for that which cannot satisfy, are besought to come to the waters of life, that their thirst for happiness may be satisfied; and the declaration of God to them is: "Incline your ear, and come unto me; hear, and your soul shall live. And I will make with you an everlasting covenant, even the sure mercies of David." And what is this, but a proclamation to the world at large, that whosoever cometh to the Saviour that he may have life, shall obtain an interest in all the blessings of the everlasting covenant; the promises of which are all yea, and Amen, through Christ? Acts xiii. 34; 2 Cor. i. 20. We read, too, of the sons of the stranger taking hold of God's covenant, Isaiah lvi. 4-7; and what is this, but embracing the Gospel of peace in which the blood of the covenant is exhibited, as a foundation for the hope of sinners of every class and character, and in which all the blessings obtained by that blood, and revealed in the promises which have been confirmed by it, are declared to be the gift of God to every one that believeth?

To the Saviour it was said by his Father, I will