of names, titles and designations of character, relations, offices, attributes and operations.

20. These names, titles and designations, though generally so appropriated as to distinguish the persons of the Godhead, and their official and covenant acts and relations respectively, from the one God, absolutely considered, are in numerous instances applied indiscriminately to the Father, the Son and the Holy Spirit.

21. This usage, so far from being in conflict with anything taught in passages which indicate personal acts or relations, sustains and confirms their restricted meaning.

22. The Divinity is one, possessed of all possible perfections; but the Godhead exists in three distinct persons. The perfections of the one Divine Being reside equally in the three persons. To each of them, separately or personally, all divine perfections belong and are properly ascribed. The acts of each person are therefore in reality, and as represented in the language of Scripture, the acts of God.

23. Considered, then, with respect to the counsels, purposes and acts or operations of God, as represented in the scriptures and manifested in the works of creation, providence, and redemption, it is proper to say: that all the acts of the Father, in covenanting with the Son, appointing and investing him with all power as Mediator, and rewarding his humiliation, vicarious sufferings, and victory over the apostate faction; and

all the acts of the Son, in his mediatorial work; and all the acts of the Holy Spirit, in his official agency, each and alike proceed from and express the will of the Godhead. They are each and all properly and equally divine acts. "Whenever Christ, in the capacity of Mediator, addresses the Father, he comprehends, under the name of God, the divinity which belongs also to himself."-CALVIN, Book I., Cap. xiii., § 26.

24. Those acts, therefore, which, in some passages of Scripture, are ascribed to God, and in others to the Mediator, are to be contemplated as Divine acts, performed by Him in his official character. Thus: "In the beginning God created the heavens and the earth." "By Him, the Mediator, were all things created.” "God, who in time past spake to the Fathers by the prophets, hath in these last days spoken unto us by his Son." "The prophets searched diligently what the Spirit of Christ, which was in them, did signify." "When the Spirit of Truth is come, He will guide you into all truth. He shall receive of mine, and shall show it unto you. All things that the Father hath are mine; therefore said I, He shall take of mine, and shall show it unto you."

25. Practically, this usage of Scripture is a preservative from error. It habituates the mind to ascribe all divine acts to God, while it does not hinder a proper discrimination of the respective personal and official acts and relations.

26. Thus in the worship of God: The Father, the

Son, and the Holy Spirit are worshipped as distinct persons, only as viewed in their respective covenant or official relations.

27. The Divinity, absolutely considered, and by whatever name, title or designation indicated, is worshipped through the Mediator, and as manifested by Him. The existence and glorious perfections of that invisible Being are realized to the mind by faith in the manifestations made by our Lord Jesus Christ.

28. "There is one God, and one Mediator between God and man, the man Christ Jesus."-1 Tim. ii., "There is one God, of whom are all things, and one Lord Jesus Christ, by whom are all things."-1 Cor. viii. "By him (who superseded the Levitical priesthood) we draw nigh unto God: and by virtue of his eternal priesthood, he is able to save all who come unto God by him."-Heb. vii. "By him, therefore, let us offer the sacrifice of praise to God continually; that is, the fruit of our lips, giving thanks to his name. "-Heb. xiii. "Through him we have access unto the Father."-Eph. ii. "If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth; that God in all things may be glorified through Jesus Christ."-1 Pet. iv.

29. Of the worship of Christ, the examples and injunctions are numerous. He constantly received the worship of his disciples while on earth. The Apostles, when selecting one to complete their number, addressed their prayer to him. Stephen prayed

A

to him to receive his spirit. The angels and saints in heaven worship him.

30. The Holy Spirit works inwardly in the minds of men; enlightens, changes, sanctifies; renders effectual to their conversion, sanctification and perseverance the truths manifested and the benefits purchased by Christ. His operations are graciously vouchsafed, solely on account of the mediation, sacrifice and intercession of Christ. His official work may be termed subjective; not originating or procuring, but applying benefits.

31. Hence, in respect to acts of worship, the peculiarity, frequently indicated in the Scriptures, occasioned by the peculiar office and agency of the Spirit. The saints worship God in the Spirit; they pray in the Spirit; they rejoice and sing in the Spirit. They have fellowship with the Father and the Son, caused by his indwelling influence; but they are no where said to have fellowship with the Spirit. The Father and the Son are in these exercises, objective to the mind, in their official relations. He is in or with the mind. It is by His official agency that all holy acts and exercises are induced; while it is only in such relations as make the Spirit objective to the mind, that He is personally worshipped. Thus, in all the doxologies to the ever-blessed Trinity, equal and undivided homage and praise are ascribed to the Father, the Son and the Holy Spirit. So likewise in the formularies of baptism.

32. Fellowship with the Father and the Son, as

represented 1 John i., signifies that the saints, being worshippers of the one true God, through Christ, and receiving by his mediation the blessings of pardon and salvation, do in their spiritual experience, their faith and hope, their worship, prayers and praises, participate in all the gifts, privileges and benefits which, in the economy of grace, are derived from the Father and the Son.

33. Fellowship with the Father results from adoption; with the Son, from union to him by faith; and springs from a mutual likeness and harmony of will, affections and designs, which are wrought in the soul by the Holy Spirit. He that is joined to the Lord is one spirit. The phrase, "If there be any fellowship of the Spirit," (Phil. ii., 1,) imports a fellowship or joint-participation in the effects wrought in the soul by the Holy Spirit, producing a fellow-feeling and mutual sympathy among the disciples of Christ in their sufferings and their joys.

34. The heathen fellowships were associations of men, united by a common sympathy or for secret purposes, who agreed in choosing the same object of idolatry, which they regarded as the head of their society and author of the benefits which they, as fellow-worshippers, expected jointly to participate. From the example of such fellowships, the Romish Sodalities were copied.

35. The late Dr. Hill, in his Lectures on Divinity, chap. iv., presents a lengthened critical examination of the principal passages of the New Testament