the whole Trinity, or God in Trinity. But in the invocation of God the Father, we invocate every perfon, because we invocate the Father as God, every perfon being fo.

Thirdly, In that' heavenly directory which we have, Eph. ii. 18. this whole bufinefs is declared: our accefs in our worship is faid to be to the Father; and this through Christ, or his mediation by the Spirit, or his affiftance. Here is a diftinction of the perfons, as to their operations; but not at all as to their being the object of our worship. For the Son, and the Holy Ghoft are no lefs worshipped, in our access to God, than the Father himself. Only the grace of the Father, which we obtain by the mediation of the Son, and the affistance of the Spirit, is that which we draw nigh to God for. So that when by the diftinct difpenfation of the Trinity, and every perfon, we are lead to worship; that is, to act faith on, or invocate any perfon, we do-herein worship the whole Trinity, and every perfon, by what name foever,. of Father, Son, or Holy Ghoft, we invocate him. So that this is to be obferved in this whole matter; that when any work of the Holy Ghoft (or any other perfon) which is appropriated to him (we never exclude the concurrence of other perfons) draws us to the worfhip of him; yet he is not worshipped exclufively, but the whole Godhead is worshipped.

Fourthly, Thefe cautions being premised, 1 fay, that we are distinctly to worship the Holy Ghost. As it is in the cafe of faith, in refpect of the Father and the Son, John xiv. 1. Believe in God, believe alfo in me. This extends itfelf no lefs to the Holy Gholt. Chrift called the difciples for the acting of faith on him, he being upon the accom plifhment

plishment of the great work of his mediation: and the Holy Ghost now carrying on the work of his deligation requireth the fame. And to the fame purpose are their diftinct operations mentioned, My Father worketh hitherto, and I work. Now as the formal reafon of the worship of the Son, is not his mediation, but his being God, his mediation being a powerful motive thereto: fo the formal reason of our worshipping the Holy Ghoft, is not his being our Comforter, but his being God, yet his being our Comforter is a powerful motive thereunto.

This is the fum of the first direction. The grace, actings, love, effects of the Holy Ghost, as he is our Comforter, ought to ftir us up, and provoke us to love, worship, believe in, and invocate him; though all this being directed to him as God, is no less directed upon that account, to the other persons, than to him; only by the fruits of his love towards us, are we stirred up unto it.

These things being prefuppofed, let the faints learn to act faith diftinctly on the Holy Ghoft, as the immediate efficient cause of all the good things mentioned. Faith, I fay, to believe in him, and faith in all things to believe him, and to yield obedience to him. Faith, not imagination; the diftinction of the perfons in the Trinity, is not to be fancied but believed. So then, the fcripture fo fully, frequently, clearly, diftinétly afcribing the things we have been fpeaking of, to the immediate efficiency of the Holy Ghoft. Faith clofeth with him, in the truth revealed, and peculiarly regards him, worships him, ferves him, waits for him, prayeth to him, praiseth him: all these things, I fay, the faints do in faith; the perfon of the Holy Ghost, revealing itfelf in thefe operations and effects, is the peculiar object

object of our worship. Therefore when he ought to be peculiarly honoured, and is not, he is peculiarly finned against, Acts v. 2. Ananias is faid to lie to the Holy Ghoft, not to God, which being taken effentially, would denote the whole Trinity, but peculiarly to the Holy Ghoft: him he was to have honoured peculiarly, in that efpccial gift of his, which he made profeffion of: not doing it, he finned peculiarly against him: but this must be a little farther branched into particulars.

Let us then lay weight on every effect of the Holy Ghoft, in any of the particulars before mentioned, on this account, that they are acts of his love, and power towards us. This faith will do that takes notice of his kindness in all things. Frequently he performs, in fundry particulars, the office of a Comforter towards us, and we are not throughly comforted; we take no notice at all of what he doth. Then is he grieved; of those who do receive and own the confolation he tenders, and adminifters: how few are there that confider him as the Comforter, and rejoice in him as they ought. Upon every work of confolation that the believer receives, this ought his faith to refolve upon. This is from the Holy Ghost; he is the Comforter, the God of all confolation. I know there is no joy, peace, hope, nor comfort but what he works, gives and beftows; and that he might give me this confolation, he hath willingly condefcended to this office of a Comforter, his love was in it, and on that account doth, he continue it. Alfo he is fent by the Father and Son for that end and purpose. By this means come I to be partaker of my joy; it is in the Holy Ghoft; of confolation, he is the Comforter.

What

What price now fhall I fet upon his love? how fhall 1 value the mercy that I have received?

This, 1 fay, is applicable to every particular effect of the Holy Ghoft towards us; and herein have we conmunion and fellowship with him, as was in part discovered in our handling the particulars. Doth he fhed abroad the love of God in our hearts? Doth he witness unto our adoption? The foul confiders his prefence, ponders his love, his condefcenfion, goodness, and kindness, is filled with reverence of him, and care not to grieve him, and labours to preferve his temple, his habitation pure and holy.

Again, our communion with him caufeth in us returning praise, and thanks, and honour, and glory, and bleffing to him, on the account of the mercies and privileges which we receive from him, which are many; herein confifts our next direction. So do we with the Son of God on the account of our redemption, To him that loved us, and washed us with his own blood, to him be praife and glory, Rev. i. 6, 4, 14. And are not the like praifes and bleffings due to him, by whom the work of redemption is made effectual to us? who with no lefs infinite love undertook our confolation," than the Son our redemption? When we feel our hearts warmed with joy, fupported in peace, established in our obedience, let us afcribe to him the praise that is due to him, blefs his name, and rejoice in him.

And this glorifying of the Holy Ghost in thank f givings, on a fpiritual fenfe of his confolations, is no finall part of our communion with him. Confidering his free engagement in this work, his coming forth from the Father to this purpose, his misfion by the Son, and condefcenfion therein, his love and kindness, the foul of a believer is poured

out

out in thankful praises to him, and is fweetly affected with the duty. There is no duty that leaves a more heavenly favour in the foul than this doth.

Alfo in our prayers to him, for the carrying on the work of our confolation, which he hath undertaken lays our communion with Kim. John prays for grace and peace from the feven Spirits that are before the throne, or the Holy Ghoft, whose operations are perfect and compleat. This part of his worship is exprefly mentioned frequently in scripture, and all others do neceffarily attend it. Let the faints confider, what need they stand in of these effects of the Holy Ghoft before mentioned, with many fuch others as might be infifted on.. Weigh all the privileges, which we are made partakers of. Remember that he diftributes them as he will; that he hath the fovereign difpofal of them,, and they will be prepared for this duty,

How and in what fenfe it is to be performed, hath been already declared; what is the formal reafon of this worship, and ultimate object of it, I have alfo manifefted. In the duty itfelf is put forth no fmall part of the life, efficacy, and vigor of 'faith; and we come fhort of that enlargednefs of fpirit in dealing with God, and are ftraitened from walking in the breadth of his ways, which we are called unto,. if we learn not ourselves to meet him with his worfhip, in every way he is pleafed to communicate himself unto us. In thefe things he does fo, in the perfon of the Holy Ghoft; in that perfon do we meet him, his love, grace, and authority, by our prayers and fupplications.

Again, Confider him as he condefcends to this: delegation of the Father, and the Son, to be our Comforter, and ask him daily of the Father in the:

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