of the Father, the things of God. Yea, 2. They are all things; nothing is wanting in our Lord Jesus Christ. 3. They are all things that the Father actually hath; they are actually his. They are all mine, saith Christ; and therefore, when the Spirit takes of mine and shews it to you, it cannot but glorify me, and shew my glory; because, if the things of the Father be glorious things, then mine are so: for, "All things that the Father hath are mine." It is remarkable in the context, that every thing here that the Spirit is said to do, when he comes to enlighten the world, is done by a demonstrative light, and by an evident, clear demonstration: when he shall convince the world of sin, how does he it? Even by this demonstration," Because they believe not in me:" this will above all things discover and demonstrate the world's sin and enmity against God, when he convinceth them of unbelief, or of their not believing in me, but rejecting this greatest instance of divine love. "He will convince of righteousness;" how? Even by this demonstration, that "I have gone to the Father; for, this shews, that God is wellpleased with this righteousness of mine, otherwise I would not have been received thus into the Father's embraces, and to sit in the midst of the throne. He will convince of judgment; how? Even by this demonstration, that the prince of this world is judged; I have by death, destroyed him that had the power over death, and execute judgment in person upon enemies; therefore, judgment shall be brought forth into victory in behalf of all his people. And now again, He shall glorify me, says Christ; how? and by what demonstration? Why, He shall take of mine and shew it to you. Well, how will this demonstrate my glory? Why, the argument shineth with demonstrative light, "All things that the Father hath are mine; therefore said I unto you, he shall receive of mine and shew it unto you" where our Lord, by doubling the expression, declares what way the Spirit demonstrates his glory; for, whenever the Spirit takes and shews any thing of Christ to us, then he lets in a ray and beam of the Father's glory: because all things that the Father hath

are mine, and mine are his, therefore it is impossible when he shews my glory and glorifies me, but the glory of God the Father must shine in with it.

2. If all the things the Father hath are his, then the Father's Spirit is his. He is God equal with the Father; and the Spirit of God is the Spirit of Christ, and the Spirit of Christ is the Spirit of God. The Father's Spirit is his, not only naturally, as God; but donatively, as Mediator; and he hath the giving of the Spirit unto men in his power; for, "When he ascended up on high, he led captivity captive, and received gifts for men; and he gave gifts to men," Eph. iv. 8.; and he still hath the giving of the Spirit in his hand. The Father says, "I have put my Spirit upon him, and he shall bring forth judgment to the Gentiles; he shall bring forth judgment unto truth, and set judgment in the earth and the isles shall wait for his law," Isa. xlii. 1.3, 4. Hence he says, "The Spirit of the Lord God is upon me, for he hath anointed me." And he having "received gifts for men, even for the rebellious;" see by what authority we go about such solemn work, and execute our ministerial service: why, all the gifts and graces of the Father's Spirit are his to be communicated to us; and therefore as he had power and authority to promise the Spirit, saying, "If I go, I will send him, and he shall glorify me; for he shall receive of mine, and shew it unto you :" so he hath the power and authority to accomplish his promise. His power is equally the same this day, as it was when he first gave some apostles, some prophets, some evangelists, some pastors and teachers, for the work of the ministry, for the edifying of the body of Christ; and, I hope, he is to this day, giving and sealing our commission: for he that said, All things that the Father hath are mine, and, All power in heaven and earth is given unto me,” said with the same breath, " Go ye therefore, and teach all nations; and lo I am with you always."

.6

It is therefore in his name, that says, All things that the Father hath are mine," and in his authority, we execute this commission: and who are the men upon earth, or angels in heaven, that dare take upon them

to say it is unlawful; or dare upon any new pretences, and new inventions of their own head, assume the power of counteracting his orders? No power or authority did our Lord ever give to the eminent apostles themselves, but what was for edification, and not for destruction and what a humbling and astonishing providence is it, that any who bear the name of saints and servants of Christ, should be left of God to such amazing madness and distraction, as to assume to themselves a power for destruction, a power to commit sacrilege and robbery upon the sacred offices of ministers and elders; a power of shutting the door that he hath opened! who alone hath authority to open and shut, and who alone can say, "I have the key of the house of David, that openeth and none shutteth;" of these keys, the keys of the kingdom of heaven, no man can say, they are mine to give and take; yea, no angel dare say, they are mine but glory, glory to him whose prerogative alone it is to say, "All things that the Father hath are mine." As to the dear Brethren, who are left to arrogate such unlawful power to themselves, the worst thing I shall say of them, is, in the Spirit of meekness, what Christ said once to his disciples, "They know not what Spirit they are of."*

* The beautiful harmony that had subsisted, from the commencement of the Secession, amongst the Associate Brethren, was, by this time obstructed, by the rupture which had taken place, in the Associate Synod, in April 1746, concerning the religious clause in some burgess oaths. Though we will have occasion afterwards, where our Author speaks more full and clear to this point, (viz. in Sermon CXLI.) to lay it open; yet, for understanding this passage, it may be proper to observe, That when the sinfulness of the religious clause was condemned by a small majority of a thin meeting at the conclusion of the Synod, in April 1746, yet the full Synod which met in April, 1747, proposed, "Whether the decision concerning the "religious clause in some burgess oaths, in April 1746, should now, or "afterwards, be made a term of ministerial and Christian-communion,

ay and until the making the same to be so, shall be referred, by "way of overture, unto Presbyteries and Kirk-sessions, in order to "their giving their judgment thereanent, &c. or not?" This vote being carried in the negative, the party condemning the religious clause as sinful, immediately withdrew themselves from the Synod, and next day constitute themselves upon a new foundation, suddenly calling themselves, the Synod, and the only Synod; and enacted,

But to return to what I was saying. The Spirit of Christ is the Father's Spirit, and indeed a fatherly and friendly, not a furious nor violent spirit; "Thus saith the Lord, Fury is not in me:" and it is by this Spirit he seals the commission that he gives to the gospel-minister; we read, John xx. 22. that "The Lord Jesus breathed on his disciples, and said to them, Receive ye the holy Ghost." We pretend to no new revelation of the Spirit or such extraordinary effusions thereof, as the apostles had; but, yet, what we have heard and seen, we may declare unto you, that you may have fellowship with us in the same Spirit. hope I can say, even since the time I began to think upon this text, that now and then, the Lord hath breathed upon my soul; and may I not hope, since I began to speak upon it, he hath been breathing upon you? Yea, what do I know, but he is breathing upon some here, and saying, "Receive ye the Holy Ghost!" For, as all things that the Father hath are mine, so all the gifts, and graces, and influences of the Father's Spirit are mine, to give out to you: therefore, "Receive ye the Holy Ghost;" and so far as this takes place in any measure, so far is he sealing our ministry; let men tear it, and trample on it at their peril.

3. See wherein it is, that the real personal glory of Christ, as Mediator, lies; and what is requisite for his declarative glory. His personal glory lies in this, that all things that the Father hath are his: and that this glory may be declared, he manifests these things, and communicates them by his Spirit. It is not possible he can keep all these things to himself, and give out nothing; no it stands upon his honour and credit as Mediator, and the church's Treasurer to give out of that treasure of grace and fulness that is laid up in him "That all Presbyteries, Kirk-sessions, and Communities in the Asso"ciation, were subject to them; and that all Courts, whether Presby"teries, or Sessions, that were not subordinate to them, were un"lawful Courts; and that all Ministers and Elders, who were not sub"ject to them, had lost the keys of the kingdom of heaven :" and thus materially suspending and exauctorating all Ministers and Elders from their sacred offices, who could not yield subjection to their authority.It is this piece of their conduct our Author here alludes

to.

for our behoof. Here is a door of hope for sinners, that Christ as a faithful Trustee, must give out of his grace to make his people willing, and to bring them to himself; John x. 16. "Other sheep I have that are not of this fold, these (Gentiles, as well as Jews,) I must bring, and they shall hear my voice:" them I must bring. We are told, John iv. 4. "He must needs go through Samaria; why, for what end? It was even to give out of his grace to a poor harlot, a vile sinful wo-、 man there; even so, I hope, he must needs go through this congregation to-day, to give out of that store of all things, and of all fulness, which he hath for the sake of some poor vile sinner here. As there was a blessed necessity for his suffering at Jerusalem; yea, Luke xxiv. 26. " Ought not Christ to have suffered these things, and to enter into his glory?" Even so, there is a blessed necessity for his applying the virtue of his death and sufferings, by pouring out of his Spirit, and communicating of his fulness. The context here shews, that his glory and honour stands upon this, and his Father's glory too, that the Spirit be sent to show his treasures; which are both the Father's and his. Christ is not proud of his treasures; see how high, and yet how humble our Lord Jesus is, so as not to think it below him to stoop and distribute thereof among poor beggars: unbelief says, O will he ever stoop down and wash such a leper as I, when he is so eminently and so infinitely glorious as to have all things that the Father hath? Yea, but his grandeur and glory does not make him disdainful and lordly; "Jesus knowing that all things were given him, he stooped down and washed his disciples feet," John xiii. 3. O sirs, it is strange! man, that hath nothing, is most proud; but he that hath all things is most humble: and because he is so highly exalted, therefore he stoops to wash polluted sinners, saying, "If I wash thee not, thou hast no part in me." He is exalted for this very end, to pardon and purge guilty polluted sinners; "Him hath God exalted to be a prince and a Saviour, to give repentance and remission of sins to Israel," Acts v. 31. It is no disparegement to his exalted state for him to stoop down