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

Thirdly, in that heavenly directory which we have, Eph. ii. 18. this whole business is declared: our access in our worship is said to be to the Father; and this through Christ, or his mediation by the Spirit, or his affistance. Here is a distinction of the persons, as to their cperations; but not at all as to their being the object of our worship. For the Son, and the Holy Ghoft are no less 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 aflistance of the Spirit, is that which we draw nigh to God for. So that when by the distinct dispensation of the Trinity, and every perfon, we are lead to worship; that is, to act faith on, or invocate any person, we do-herein worship the whole Trinity, and every person, by what name soever, of Father, Son, or Holy Ghost, we invocate him. So that this is to be observed in this whole inatter; that when any work of the Holy Ghost (or any other person) which is appropriated to him (we never exclude the concurrence of other persons) draws us to the worship of him; yet he is not worshipped exclusively, but the whole Godhead is worshipped.

Fourthly, These cautions being premised, 1 say, that we are distinctly to worship the Holy Ghost. As it is in the case of faith, in respect of the Father and the Son, John xiv. 1. Believe in God, believe also in me. This extends it felf no lefs to the Holy Ghoft. Christ called the disciples for the acting of faith on him, he being upon the accom


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 distinct operations mentioned, My Fatber worketh hitherto, and I work. Now as the formal reason of the worship of the Son, is not his mediation, but his being God, his mediation being a powerful motive thereto: so the formal reason of our worshipping the Holy Ghost, is not his being our Comforter, but his being God, yet his being our Comforter is a powerful motive thereunto.

This is the sum of the first direction. The grace, actings, love, effects of the Holy Ghost, as he is our Comforter, ought to stir 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 presupposed, let the saints learn to act faith distinctly on the Holy Ghost, as the immediate eíficient cause of all the good things mentioned. Faith, I say, to believe in him, and faith in all things to believe him, and to yield obedience to him. Faith, not imagination; the distinction of the persons in the Trinity, is not to be fancied but believed. So then, the fcripture so fully, frequently, clearly, distinctly ascribing the things we have been speaking of, to the immediate efficiency of the Holy Ghost. Faith clofeth with hin, in the truth revealed, and peculiarly regards him, worships him, ferves him, waits for him, prayeth to bin, praiseth him: all these things, I say, the faints do in faith; the person of the Holy Ghost, revealing itself in these operations and effects, is the peculiar


object of our worship. Therefore when he ought to be peculiarly honoured, and is not, he is peculiarly finned against, Acis v. 2. Ananias is said to lie to the Holy Ghost, not to God, which being taken efsentially, would denote the whole Trinity, but peculiarly to the Holy Ghost: him he was to have honoured peculiarly, in that especial gift of his, which he made profession 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 Ghost, 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, che 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 consolation he tenders, and administers : how few are there that consider him as the Comforter, and rejoice in him as they ought. Upon every work of consolation that the believer receives, this ought his faith to resolve upon. This is from the Holy Ghost; he is the Comforter, the God of all consolation. I know there is no joy, peace, hope, nor comfort but what he works, gives and bestows; and that he might give me this consolation, he hath willingly condescended to this office of a Comforter, his love was in it, and on that account doth, he continue it. Also he is sent 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 shall I set upon his love? how hall I value the mercy that I have received ?

This, I say, is applicable to every particular effect of the Holy Ghost towards us; and herein have we co nmunion and fellowship with him, as was in part discovered in our handling the particulars. Doth he shed abroad the love of God in our hearts? Doch he witness unto our adoption? The soul considers his presence, ponders his love, his condescension, goodness, and kindness, is filled with reverence of him, and care not to grieve him, and labours to preserve his temple, his habitation pure and holy.

Again, our communion with him caufeth in us returning praise, and thanks, and honour, and glorý, and blessing to bim, on the account of the mercies and privileges which we receive from him, which are many; herein consists 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 praise and glory, Rev. i. 6, 4, 14: And are not the like praises and blessings due to him, by whom the work of redemption is made efféctual to us? who with no less infinite love undertook our consolation,' than the Son our redemption? When we feel our hearts warmed with joy, supported in peace, established in our obedience, let us ascribe to him the praise that is due to him, blefs his name, and rejoice in him.

And this glorifying of the Holy Ghost in thanh lo givings, on a spiritual sense of his consolations, is no linall part of our communion with him. Confi. dering his free engagement in this work, his coming forth from the Father to this purpose, his milsion by the Son, and condescension thereiv, his love and kindness, the soul of a believer is poured

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

Also in our prayers to him, for the carrying on the work of our confolation, which he hath underö taken lays our communion with him. John prays for grace and peace from the seven Spirits that are before the throne, or the Holy Ghost, whose operations are perfect and complear. This part of his worship is exprefly mentioned frequentjy in scripture, and all others do necessarily attend it. Let the saints consider, what need they stand in of these effects of the Holy Ghost before mentioned, with many such others as might be insisted on. Weigh all the privileges, which we are made partakers of. Remember that he distributes them as he will; that he hath the sovereign disposal of them, and they will be prepared for this duty, : How and in what sense it is to be performed, hath been already declared; what is the formal reason of this worship, and ultimate object of it, I have also manifested. In the duty itself is put forth'no“: small part of the life, efficacy, and vigor of faith; and we come sort of that enlargedness of spirit in dealing with God; and are straitened from walking in the breadth of his ways, which weare called unto, if we learn not ourselves to meet him with his worship, in every way he is pleafed to communicate himself unto us. In these things he does fo, in the: person of the Holy Ghoft; in that person do we: meet him; his love, grace, and authority, by our: prayers and fupplications..

Again, Consider hiin as he condescends 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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