Of Worshipping the HOLY GHOST expressly, as a Person equal to, and distinct from the FATHER.  
SInce the Doctrine of the Trinity, or of three equal Persons in one God, is not( as all confess) a Dictate of Nature or Reason, but is knowable or credible by means of Revelation only: and since all authentic Revelations acknowledged by Protestants are contained in Holy Scripture; and since the Proofs from Scripture of the Godhead of the Holy Ghost, are not direct and express, but consequential, it follows, that even upon supposition that he is in some sense God, yet he is not to be worshipped any otherwise, than in the one Person of God, or the Father, because there is neither Precept nor Example of any other Worship of him in Holy Scripture. But the whole Current of Scripture is for the Worship of God under that one Person of the Father, or God of Israel. Concerning the Worship of our Lord Christ I shall speak afterward.  
For if the Holy Scripture does not teach us, both under what Names and Notions, Appellations and Attributes, to worship God, then it is not a sufficient and clear Rule of Faith and Worship in all things necessary,( as those Names, Notions, Appellations and Attributes are) as all Protestants hold it is: And if there be neither Precept nor Example of worshipping God under the express Name, Notion or Appellation of Holy Ghost or Spirit, as a Person distinct from God the Father; but all Instances run in a contrary Stream, then such Worship is a human Invention, introduced into the Worship of God, derogatory to his Honour,( whose Prerogative it is to appoint his own Worship) and to the Sufficiency and Clearness of Scripture.  
For since the Holy Scripture is( as I have said) the only Revelation we have, that there is a Holy Ghost, and what he is, it's altogether necessary that we ascribe nothing to him, but what is ascribed to him in that Revelation.  
But here perhaps it will be asserted, contrary to what I deny, That though there is no Precept for worshipping God, under the Name and Notion of Holy Ghost, as distinct from the Father, yet there are some Texts of Scripture whence an Example of such Worship or Invocation may be drawn. For this they allege, Matth. 28.19. and 2 Cor. 13, 14. In the first of these Texts, the Apostles are sent forth to baptize in[ or into] the Name of the Holy Ghost, as well as of the Father and the Son.  
Answ. I can see no show of Adoration in that Scripture: forasmuch as to be baptized in, or into the Name of any One, and to be baptized into One, is the same thing, as the Learned agree; and is manifest by comparing Rom. 6.3.( where we red, Baptized into[ or unto] Jesus Christ) with Acts 2.38. Be Baptized every one of you in the Name of Jesus Christ. See the like use of these Phrases, Gal. 3.27. with Acts 8.16. But the Israelites( as the Apostle Paul says, 1 Cor. 10.2.) were all Baptized into[ or unto] Moses, in the Cloud, and in the Sea. By which is not to be understood, that they worshipped Moses with Divine Worship, but they were obliged to give heed to what he taught and commanded them in the Name of God the Lord. So to be Baptized into the Name of the Father, and of the Son, and of the Holy Ghost, is, as it's explained in the next words, to be taught, and obliged solemnly to observe all things whatsoever the Father hath commanded by the Son, whom he anointed with the Holy Ghost and Power, or by those on whom the Son poured out the Holy Spirit, the Comforter or Advocate, and imports nothing of Adoration or Invocation.  
Besides, it's not unusual in Scripture to join other Persons with God, as one Object of the Action that respects them, when yet that Action respects God in one manner as supreme, and those other Persons in another manner as Subordinate. Thus the Israelites believed the Lord, and his Servant Moses,[ Marg. Heb. In the Lord, and in Moses his Servant], Exod. 14.31. The People greatly feared the Lord, and Samuel, 1 Sam. 12.18.— they cried, The Sword[ not Swords] of the Lord, and of Gideon, judge. 7.20. So being baptized into the Name of the Father, of the Son, and of the Holy Ghost, does not respect each of them equally and in the same manner. For it's manifest, Believers were Baptized, that they might receive the Gift of the Holy Ghost; see Acts 2.38.  
The other Text in 2 Cor. 13. runs thus, The Grace of our Lord Jesus Christ, the Love of God, and the Communion of the Holy Ghost be with you all. Amen.  
To which I answer; 1. That this Passage has the Form of a Wish, and not of a Prayer. It's too obscurely formed to bear the weight of an Instance of praying to the Holy Ghost: that Passage in Rev. 1.4. is far clearer for praying to the seven Spirits that are before the Throne, which yet Protestants deny to be any firm ground for our so doing. As for the Amen here red, Grotius says, It is not in that old Manuscript which he makes much use of; and that it was added by the Church of Corinth. 2. The Holy Ghost is not here considered as God, for he is expressly distinguished from him. 3. Dr. Hammond would red it Communication, as the same word in 1 Cor. 10.16. The Communication of the Blood of Christ, that is, the Blood of Christ communicated; and so the Communication of the Holy Spirit is, the Holy Spirit communicated be, or abide with you all. I know not how it consists with Reverence to the one God or his Word, to ground the Worship of another Person as the most High God, besides and distinct from him that undoubtedly is so, upon so obscure an Expression as this is: considering also that it has been in all Ages of Christianity the Custom of the Church to pray to the Father for the Communication of the Holy Spirit.  
There is another Text alleged by some, as an Instance of praying to the Holy Ghost, viz. Cant. 4.16. Awake thou North Wind, and come thou South, blow upon my Garden, &c. which is so frivolous, that I shall not think it worthy of any Answer. I find also that the 6th of Isaiah, compared with Acts 28.25. is urged to the same purpose. Whence they collect, first, that the same Person who spake to Isaiah in Vision, v. 8. is the Lord; and v. 3. the Lord of Hosts; the same is by the Apostle Paul said to be the Holy Ghost: and then it follows, that the same Holy Ghost is celebrated by the Seraphims, saying, Holy, Holy, Holy, &c. But the Answer is easy, for Paul saith, Well spake the Holy Ghost by Isaiah the Prophet to our Fathers,[ to wit, when he inspired him in speaking or writing that Vision to the People] whereas God spake to Isaiah in the Vision: and so for different Reasons the same words are attributed both to God and to the Holy Ghost.  
But now it will be vehemently urged against me, That the Holy Scripture revealing the Holy Ghost to be God, and that he is one of those three Persons, who are each of them distinctly God, and all of them one God, it's necessary in Reason, and by natural Consequence, that he ought to be worshipped under that Name, Notion and Distinction.  
I answer, and deny that Consequence, for these Reasons. 1. Because we ought not to carry a pure Revelation by our Reasonings,( which are very fallacious) beyond the Extent of that Revelation; and we ought to measure the Extent of it by the Revelation itself, for otherwise we should readily run into many and great Errors, Superstitions and Contests, as by lamentable Experience is too too manifest by the Controversies among Christians, especially with Papists. But to go no further than the Case in hand: If all the Worship due to God upon any Account, and which we give to the Father because he is so, by the Name of the Father, be also due to the Holy Ghost expressly, because he is God, by the Name and Notion of Holy Ghost, as well as the Father, because, as the Athanasian Creed says, We must give them equal Glory; we shall be obliged to transprose, add to, and alter Scripture, and make it contradict itself in a thousand places; particularly, every time we use the Lord's Prayer, and in all Prayers, Praises and Adorations we make after that Pattern, instead of OUR Father which art in Heaven, we must say, Our Father, Son, and Holy Ghost, which are in Heaven; and instead of Hallowed be THY Name, Hallowed be YOUR Name; THY Kingdom come, we must say, in consequence of our reasoning, YOUR Kingdom come; and so not THY Will, but YOUR Will be done; not THINE is the Kingdom, but YOURS is the Kingdom, &c. So when we worship, as the Apostle Paul, Ephes. 1.3. we must not say, Blessed be the God and Father of our Lord Jesus Christ, but, Blessed be God, the Father, Son and Holy Ghost, the God and Father of our Lord Jesus Christ. And so every where we must turn the Names of Father, God, Lord, &c. into Father, Son, and Holy Ghost; Thou and Thee into Ye and You, Thine into Your, &c. Thus making Holy Scripture a most unintelligible and absurd Book, or at least such as the Papists would have it, and nothing less than what Protestants hold it, the clear and certain Revelation of the Mind of God; and the New Covenant, wherein is promised— all shall know me, from the least to the greatest, infinitely more difficult than the old.  
My second Reason why I deny that the Holy Ghost, supposing him to be God, is to be worshipped expressly as the Father, by virtue of our reasoning upon that Supposition, is drawn from the Reflection thereby cast upon all Holy Worshippers we red of in the Bible. For if the Holy Ghost be a Person of the most High God, he was so from Eternity, and had from the beginning of the Creation an equal right of being worshipped in as express a manner as the Father or Jehavah; but we find no Footsteps of any such Worship, wherein the Holy Ghost was distinctly worshipped, but Jehovah is always worshipped under such Names, Descriptions, Appellations and Pronouns, as import expressly one singular Person or personal God. And by him the patriarches, Prophets and Jews did understand and signify the Creator of Heaven and Earth alone, the God of Abraham, Isaac and Jacob; and Christians understood the Father of our Lord Jesus Christ, and not the Person of the Holy Ghost, any otherwise than as implied. Yea and our Lord Jesus himself, whenever he prayed or worshipped God, did it under the Names, Notions and Descriptions which signify the Father, and in the singular Number; consequently all the patriarches, Prophets and Jews until Christ, and all the Believers in Christ, and Christ himself too,( which is Blasphemy to suppose) erred in their worshipping God, making no express mention of the Holy Ghost, if it be a good Consequence from the Holy Ghost his being revealed to be a Person of God, that we ought to worship him distinctly under that Name, or some other peculiar to him. For it infers, not only that we may, but that we must so worship him; for he that is equally God as the Father, has, according to our Reasoning, as much right as he to be worshipped and invocated expressly, and cannot be denied it by us without Transgression. But the Holy Ghost himself, the Inspirer of Holy Scripture, doth never dictate any such express Worship of himself; and therefore the Argument in the Objection reflects highly upon him, as negligent of the Glory of God, even his own Self, and the greatest, not only Defectiveness, but Impiousness( pardon the word) upon the Holy Writings, which never teach the due and whole Worship of God, but only a part of it.  
It is therefore to be held, that supposing the Holy Ghost to be a Person of God, he was always worshipped and invocated under the Name of Jehovah, the Lord, the Lord God of Hosts, and the like: And in the Times of the New Covenant, under the Name of the Father, The God and Father of our Lord Jesus Christ, The Father of Mercies, &c. but never, either under the Old or New-Covenant-Times, by the Name of the Holy Ghost, or God the Holy Ghost, or blessed Spirit of God, or any such Name as distinguishes him expressly from God the Father: Therefore such worshipping of him now is utterly unlawful, as reflecting Imperfection and Obscurity upon Holy Scripture, Error or Negligence upon all the Holy Men, patriarches, Prophets& Apostles we red of in Scripture; yea( which is not to be thought or said, did not the detection of a great Error enforce it) upon our Lord Jesus the Pattern of Perfection, and upon the Holy Ghost himself, by whose Inspiration the Scriptures were written, and holy Men moved.  
3. The Worship of the Holy Ghost, in such an express manner as distinguished from the Father, does naturally beget in us the Notion or Idea of two Persons with two Essences, as fully as Peter and Paul are two Essences: neither do I think it possible to avoid it, for I cannot make either the Father, or the Holy Ghost, an Object of Worship as the most High God, but I must notion each of them distinctly as a Person and Essence complete, and then of necessity I form in my Mind two Essences as well as two Persons, or else I worship the Essence twice under two different Persons: But whether the one or the other, I do expressly worship two most High Gods equal one to the other, whilst I have two such Objects under two different Names and Appellations, which signify as differently as Father and not Father, but one equal to him.  
And now that I have shew'd, there is no Example, as well as no Precept, of worshipping or praying to the Holy Ghost by that Name, or any other Name or Appellation, signifying him as a Person distinct from the Father; and that such Worship is not to be justified by any Consequence drawn by our Reasoning from the Revelation of his being a Person of God; Yea, that it is unlawful so to do, I first turn myself to the Dissenters, and charge them with great Inconsistency to themselves and their own Principles; for whilst they refuse to join in the Liturgy and Ceremonies of the Church of England, because( say they) there is neither Precept nor Example in Scripture for such a Liturgy or Ceremonies, and reject all the Reasons the Church-men draw from Order and Decency, the Command of superiors in Matters of Indifferency, &c. they themselves do daily worship, and that expressly by Names and Appellations, which infer different ideas and Notions, a Person distinct from the Father, the only true God, without any Warrant of Scripture, either by Precept, or so much as one Example; nay, against the full current of Scripture-worship, with heinous reflection upon all holy Worshippers, yea, upon our Lord Christ and the Holy Ghost himself, and the unavoidable danger( in all the common People at least) of worshipping two Gods. Thus you can no longer pled the Protestant Principle, that the Scriptures are a perfect, clear, and our only Rule of Faith and Worship; and that nothing is lawful in the Worship of God, but what he hath either commanded or exemplified. You must not call the Liturgy and Ceremonies, &c. Will-worship, whilst yourselves are Will-worshippers in the very Essence, Object and Form of Worship. Instead of one Person which God commands you to worship, saying, Thou shalt have no other Gods before ME, you have in daily practise changed ME into US, one into two Persons expressly. You must not henceforth draw a Parallel between Jeroboam's worshipping the God of Israel by Calves, and the Church of England worshipping God in consecrated Churches, chapels, Cathedrals, Priests Garments, by Altars, Liturgies, singing Service, Litanies, Bowings, Crossings, Holidays, Fasts, Feasts, &c. because all these, and a great deal more, may be justified better than you can justify worshipping God by those express Names and Descriptions that make him plural, and not the God and Father of our Lord Jesus Christ only; and that without any Authority, but merely of your own Heads. And this unscriptural Worship is so frequent with you, that you seldom make two Prayers, but one or both of them is concluded with the Worship of the Holy Ghost expressly, together with the Father and the Son. Nay, you are so addicted to this Worship of your own Invention, or rather Custom, that though there are many Forms of Worship and Doxology in Scripture, especially in the New Testament, for New-Covenant Worshippers, yet you seldom make use of any of them, but neglect them all, preferring your Popish Invention before them.  
Particularly you Baptists, or Anabaptists, do worthily labour in the vindicating of Baptism to those that are capable of it, from those that are uncapable of it, whilst in the mean time you follow the most corrupt Tradition, of giving the Glory due to the one Person of God only, to another Person as his Equal.  
On the other hand, I crave leave to address myself to the Church-men,( who are so frequently bragging of the purity of their Faith and Worship) and put them also in mind of their dishonouring God in this Point, whilst every Morning they red their Liturgy, they repeat Pope Damasus's Doxology, at least seven, for the most part eight or nine times, sometimes fourteen or fifteen times, viz. Glory be to the Father, and to the Son, and to the Holy Ghost: As it was in the Beginning, &c. For the Learned in Antiquities tell us, that this Doxology was first devised to be the Cognizance of a Faction, and did produce tragical Riots and Tumults; then in the Year 376, it was taken into the Church-Service by Bishop Damasus, who was brought into that Office at Rome, by Tumult and Slaughter of above one hundred Roman Citizens. Now is not this a high Pedigree of a Form of Worship, that must thrust out, and be preferred before all those excellent Doxologies and Thanksgivings in Holy Scripture, inspired by the Holy Ghost. Such are these;  
To the King Eternal, Immortal, Invisible, the only wise God, be Honour and Glory for ever and ever. Amen. 1 Tim. 1.17.  
THere is a like Description of God, 1 Tim. 6.15, 16.— the blessed and only Potentate, the King of Kings, and Lord of Lords; Who only hath Immortality, dwelling in the Light which no Man can approach unto, whom no Man hath seen, nor can see; to whom be Honour and Power everlasting. Amen.  
Another in judas, ver. 25. To the only wise God our Saviour, be Glory and Majesty, Dominion and Power, both now and for ever. Amen.  
So Rom. 16.27. To God only Wise, be Glory, through Jesus Christ for ever.  
See Gal. 1.5. To whom[ God and our Father] be Glory for ever and ever. Amen.  
And Ephes. 3.20, 21. Now to him that is able to do exceeding abundantly above all that we ask or think, according to the Power that worketh in us; unto him be Glory in the Church by Christ Jesus, throughout all Ages, World without end. Amen.  
Phil. 4.20. Now unto God and our Father be Glory for ever and ever. Amen.  
1 Pet. 5.10, 11. To— the God of all Grace, who hath called us to his eternal Glory by Christ Jesus— to him be Glory and Dominion for ever and ever. Amen.  
2 Pet. 3.18. To our Lord and Saviour Jesus Christ, be Glory both now and for ever. Amen.  
Rev. 4.11. Thou art worthy, O Lord, to receive Glory, and Honour, and Power; for thou hast created all things, and for thy Pleasure they are and were created.  
Rev. 5.12. Worthy is the Lamb that was slain, to receive Power, and Riches, and Wisdon, and Strength, and Honour, and Glory, and Blessing. Ver. 13. Blessing, and Honour, and Glory, and Power, be to him that sitteth upon the Throne, and to the Lamb for ever and ever.  
See also 2 Cor. 1.3. Blessed be God, even the Father of our Lord Jesus Christ, the Father of Mercies, and the God of all Comfort.  
So 1 Pet. 1.3. Blessed be the God and Father of our Lord Jesus Christ. So also Ephes. 1.3. Thanksgivings are commonly rendered to God through Jesus Christ.  
Now, Reverend Sirs, is it not unaccountable, that a Person equal to this God and Father, and who has an equal Right to all Glory and Honour, should never be mentioned? And, is it not as unaccountable, that a Church professing a most exact Reformation from Popish Traditions, in Faith and Worship, by the only Rule of Holy Scripture, should thus palpably derogate from Scripture, to the high dishonour of all sacred Persons and Things; and give your Adversaries the Romanists an Argument and Advantage, whereby they are able to defend the very worst of their Superstitions and Idolatries, and subvert your only Rule of Faith? If these Doxologies had not been found in Scripture, but devised by some eminent Bishop or Patriarch, you would certainly have counted it a great disrespect to that Bishop to pass them by, and take one devised by an ordinary weak Man of no Reputation,( supposing the Matter of it to have been lawful); But what is Pope Damasus in compare with the Holy Ghost, or even with the Apostles and Holy Penmen? You must no longer reject the Popish Worship of Saints and Angels, the Images of Christ and his Mother, and other Saints; the Bread in Transubstantiation, &c. because not found in Scripture, our only Rule of Faith and Worship; neither a thousand more of their Doctrines, Ceremonies and Usages, whilst you constantly every day, and often in every day repeat the Worship of another Person expressly, besides and in distinction from him that is the supreme God, and together with him, whereby you cast great Contempt upon Holy Scripture, as an imperfect and defective Rule of Faith and Worship, even in the most Fundamental Point, the highest Object of Worship. The Papists are not wanting of Reasonings, Arguments, Consequences, for what they believe and practise in Religion: but you reject them because not found in Scripture. See what your most learned Defender says, in his Discourse of the Idolatry of the Church of Rome, pag. 175.§. 16. And so ( saith be) for all particular Doctrines rejected by us— We therefore refuse the belief of them, because not contained IN OUR ONLY RULE OF FAITH: on this account we reject the Pope's Supremacy, Transubstantiation, Infallibility of the present Church in delivering Points of Faith, Purgatory, and other Fopperies, imposed upon the Belief of Christians. Thus far he.  
But in contradiction to this Principle, you believe it acceptable to God the Father, to worship expressly another equal to him: you can profess to believe that unscriptural, unintelligible and damning Creed of your Saint Athanasius, whereby you damn all that do not give equal Glory to the Holy Ghost as to the Father; and consequently yourselves, for ye often pray to, and worship the Father expressly without mention of the Holy Ghost, nay, ye pray to the Father that he would give you the Holy Ghost.  
Thus far I have discoursed mostly upon that Protestant Principle name above; but now I will show you that that your Faith and Worship is directly contrary to the Precepts of Worship in holy Scripture, and that not one only, but all of them. For all the Precepts as well as Examples concerning the Worship of God, respect him as one singular Person, both in Essence and Person; for there can be no Person without an Essence, and one Almighty and most wise Person is one most High God: All Precepts of worshipping that God speak in the singular number o● one such Person, and exclude every other Person whatsoever; and therefore even the Person of the Holy Ghost, considered as a distinct Person from the Father, and so expressed; for being expressed with the Father, they make two Gods, and then our Blessed Saviour could not with Congruity to Truth and Grammar, have expounded that Precept of God by Moses[ Thou shalt fear the Lord thy God, and serve him] thus; It is written, Thou shalt worship the Lord thy God, and HIM only shalt thou serve, Mat. 4.10. for he that worships the Father alone expressly, worships the Lord his God; and he that worships expressly another Person besides him with equal Worship, worships no longer the Lord his God, and serves him only, but he worships the Lord his God and another, and serves THEM together; so our Lord's Precept and Form of Prayer directs to one singular Person, as I have shewed above, p. 3. And being asked, which is the first Commandment of all? Jesus answered him, The first of all the Commandments is, Hear O Israel, the Lord our God is one Lord,[ or the Lord our God the Lord is one.] And thou shalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy Mind, and with all thy Strength: Where he makes the Oneness of the Person of God the very ground of all that Love, Worship and Service which we are able to perform, and which we can perform to one Person only; Mar. 12.29, 30. with Deut. 6.4, 5. I think I need not instance in any more. But you elude all Divine Precepts of Worship, and make them of none effect by your Tradition; for you have received a Litany from Pope Gregory I. which teaches you to pray, O holy, and blessed, and glorious Trinity, three Persons and one God, have Mercy upon us. O God the Father of Heaven, O God the Son, O God the Holy Ghost proceeding from the Father and the Son, have Mercy upon us. So you change the Lord our God his great Commandment, repeated by the Mouth of our Saviour, into the quiter contrary, him only into them, and the God that is one you make three, and serve them with equal Worship. And instead of that Doxology which our Lord taught us to form our Doxologies by, you have introduced this or the like Conclusion of Gregory and other Popes in above twenty Collects and Prayers, namely,— him[ Jesus Christ] who liveth and reigneth with thee and the Holy Ghost now and ever; first Collect in Advent, and in the third Collect thus— O Lord Jesus Christ— who livest and reignest with the Father and the Holy Spirit, ever one God, World without end. Amen.  
But after all, it will be urged against me, that our Lord Jesus is often worshipped exprelly together with the Father; and if he, why not also the Holy Ghost? To which I answer: 1. That there is a far different Consideration of Christ and of the Holy Ghost; for the Holy Ghost has no other Consideration in the Worship done to him, but that of God, or a Person that is God; but Jesus Christ has the Consideration of the well-beloved Son of God, whom he has appointed Heir of all things, by whom also he made the Worlds, whom he sanctified and sent into the World; whom, because he humbled himself, and became obedient unto Death, even the Death of the across, God hath highly exalted, and given him a Name above every Name, that at[ or in] the Name of Jesus every Knee should bow, and that every Tongue should confess that Jesus Christ is Lord, to the Glory of God the Father; but no such thing can be said or thought of the Holy Ghost, who whatsoever Worship is paid to him, it redounds ultimately to his own Glory in Distinction from God the Father, and in Equality with him. All the express Worship to be exhibited to Christ, has this Ground and Foundation, namely, that the Father, even God, has given him that Power, Authority and Dominion which makes him a fit Object of that Worship, and the Glory thereof is not terminated in him as in its utmost scope, but passes by and through him to the Father. Both these Considerations are clear and apparent in that Passage to the Philippians, which I have mentioned, and so in the Discourse of our Lord himself, John 5. for when the Jews who sought to kill him, v. 18. did maliciously interpret his saying, that God was his Father, to be a making himself equal with God, he denies with a solemn Asseveration, saying, Verily, verily, the Son can do nothing of himself, but what he seeth the Father do; for what things soever he doth, these also doth the Son likewise. And how comes that to pass? For the Father loveth the Son, and sheweth him all things that himself doth,( ver. 20.) and he will show him greater Works than these, that ye may marvel. It was such a showing which proceeded from the Love of the Father; and it was partly present, and partly future. For as the Father raiseth the Dead, and quickeneth them, even so the Son quickeneth whom he will, ver. 21. This is one of those Works which the Father shows him. For the Father judgeth no Man, but hath committed all judgement to the Son, that all Men should honour the Son even as they honour the Father: To wit, as they honour the Father upon the account of his judging; but doth this Honour terminate in the Son? No, he that honoureth not the Son, honoureth not the Father that sent him. That Honour which is given to the Son, ascends by him as sent to the Father that sent him, ver. 26. For as the Father hath Life in himself, so hath he given to the Son to have Life in himself; and hath given him Authority to execute judgement also, because he is the Son of Man, that is, he that was prophesied of in the Visions of Daniel, where we red, that one like the Son of Man— came to the Ancient of Days, and they brought him near before him, and there was given him Dominion, and Glory, and a Kingdom, that all People, Nations and Languages should serve him, &c. Dan. 7.9, 10, 13, 14. or because he is such a Son of Man as humbles himself to the meanest and hardest Condition of the most ordinary Man: See Phil. 2.7, 8. Again, in ver. 30. of this of Joh. 5. I can of myself do nothing; as I hear, I judge, and my judgement is just. Why, because he is the most High God? No, but because I seek not mine own Will, but the Will of the Father which hath sent me. These Reasons of Worship agree to a Man exalted by God, but by no means to him that is himself God already. Can he that is God the most high be made Higher than he is? God may and ought to be celebrated and praised for those Excellencies that are in him; but he can have no Addition to his natural and inherent Power, Authority and Glory. But the Apostle Peter also tells the People in that famous Sermon, Acts 2.36.— Let all the House of Israel know assuredly, that God hath made that same Jesus whom ye have crucified both Lord and Christ. And the Apostle Paul tells us, Rom. 14.9. For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. Hence it is that in the Visions of the Revelations, chap. 5. where the twenty four Elders fall down before the Lamb, and sing a new Song, they exhibit that Worship to him, they do it not upon the account of his being the most High God, but upon account of his Worthiness as a Man, saying, Thou art worthy— because thou wast slain, and hast redeemed us to God by thy Blood out of every Tribe, and Tongue, and People, and Nation, and hast made us to our God Kings and Priests, ver. 9, 10. So by the Angels, Animals, Elders, even thousands of thousands, Christ is celebrated upon the same account of his being the Lamb that was slain, saying, Worthy is the Lamb that was slain, to receive Power, and Riches, and Wisdom, and Strength, and Honour, and Glory, and Blessing, ver. 12, 13.  
This Observation of mine, touching the different Ground of the Worship of Christ from that of the Worship of the Father, or of the Holy Ghost( who are alway worshipped as Persons of the most High God) is so firm, that I am persuaded there is no place of Scripture can be alleged of any Divine Excellency attributed to Christ, but it will plainly appear to have been given him by the Father, out of his free Love, or as a Reward of his Obedience. Thus in Col. 1.16. where all things in Heaven and in Earth[ not Heaven and Earth] are said to be created by Christ; he is said there to be, The Image of the Invisible God, the First-born of every Creature, vers. 15. He forgave Sins, but as the Son of Man empowered by God so to do, Mat. 9.6, 7. And the Apostles tell the High Priest and Council, saying, The God of our Fathers has raised up Jesus, whom ye slay and hanged on a three: Him hath God exalted with his right Hand, to be a Prince and a Saviour, to give Repentance to Israel, and forgiveness of Sins, Acts 5.30, 31. Christ is to be believed on, but so, as that he who believeth on him, believeth not on him, but on another; to wit, on him that sent him, John 12.44. And so, that by and through him we believe in God, who raised him from the Dead, and gave him Glory, 1 Pet. 1.21. He hath the Name of Emmanuel( God with us) given to him; yet he is so a God, that when he is so called, he also is said to have a God who anointed him, Heb. 1.8, 9. He is said to be the First and the Last, Rev. 1.17. but so as he that liveth and was dead, ver. 18. He hath the Name of The Lord our Righteousness, Jer. 23.5, 6.( if at least that Appellation doth not agree to Israel mentioned before) but however it is common to him with Israel, Jer. 33.16. God only searcheth the Heart primarily, and of himself; but he can give to others an Ability to search the Heart, as to Elisha, 2 Kings 8.12. So Christ saith, I am he which searcheth the Reins and Heart: But he speaketh there of a Revelation which God gave unto him, and of himself as executing judgement upon Adulterers, and giving to every one a Reward according to his Works. But it is certain that Christ as a Man is judge, as I observed before from John 5.27. And the Apostle Paul saith, That God shall judge the World in Righteousness, by that MAN whom he hath ordained, Acts 17.31.  
My Conclusion from all is, That all the Worship that is or ought to be exhibited to Christ, according to Holy Scripture, is conferred upon him as a Man, Mediator between God and Men; and that neither to Him nor to the Holy Ghost, there ever was any Worship given under any express Names, Appellations or Descriptions, as Persons of God distinct from God the Father. But, supposing them to have been from Eternity such Persons, they were always worshipped as implied in God the Father; and consequently the Argument in the Objection, for the Worship of the Holy Spirit expressly, because Christ is worshipped expressly, is of no force.  
My second Answer to the same Objection is this: I observed above, that other Persons are sometimes joined with God the Father, as Objects of some great Work ascribed, or some Honour given by Men, when yet that Work or Honour respects Almighty God in one manner, and those other Persons in another manner; as in the Israelites believing in the Lord and in Moses; the People fearing the Lord and Samuel; Gideon's Army, crying, The Sword of the Lord, and of Gideon. I now add 1 Cor. 29.20. where it is said, All the Congregation blessed the Lord God of their Fathers, and bowed down their Heads, and worshipped the Lord and the King. So it is when Christ is worshipped with the Father, as Rev. 5.13. he is differenced( as I shewed) from him that sitteth upon the Throne, by the Appellation of the Lamb that was slain, and had redeemed us to God by his Blood. But as for the Holy Ghost, as he is not considered in the Adoration given to him under any other Notion than of God, or a Person of God, so your Liturgy respects him in the same manner, and in coequality with God the Father; not as Christ, who received from the Bounty of his Father, that Power for which he is to be honoured and obeied. Thus the eleven Disciples, after his Resurrection, and at his departure from them, worshipped him. Matth. 28.17. And Jesus came, and spake unto them, saying, All Power is given unto me in Heaven and in Earth: Go ye THEREFORE and teach all Nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost. This Scripture is chiefly urged as a Proof of three equal Almighty and Adorable Persons in God: But the inequality of the Son to the Father is most evident, in that the Son saith immediately before, That all Power was given to him; and lays the Authority of this great and extensive Commission of so making Disciples, baptizing them, upon that Donation: which is the more observable, because it is the custom of all Princes, built upon most weighty Reason, that when they sand out extraordinary ambassadors, they enforce their Authority with the best and highest of their Titles and Powers: consequently this, of having all Power given to him, was our Lord Jesus's highest Title. And then it's preposterous to imagine, that the Holy Ghost who is mentioned after him, should have a higher Title, to wit, of a personal God: But if he have not that, you will acknowledge that no Adoration is due to him.  
And now I know how strong a Prejudice both the Church-men and Dissenters in general have against this Discourse: So strong, that it may be doubted, whether many of them will give it the reading; and of those that will, very few will take any consideration of the Reasons I have alleged against this inveterate practise of worshipping expressly the Holy Ghost: And of those few, it will be as hard to find one that will give my Arguments their due weight, as it is to find a Papist that will be convinced of the Absurdities of Transubstantiation, or the Dishonour done to God in worshipping the Virgin Mary, and other Saints, and their dead Images. So loth is every one to judge himself to have been in an Error, especially in so gross an one as is the religious Worship of a false Object; and more yet, when we have the concurrence of the Multitude of Learned and Unlearned on our side. But those that will be sincere in the study of Religion,( as all must that shall enter into Life) ought to consider that many Corruptions crept into the Christian Church very early, as every one that is but a little acquainted with Antiquity, knows. And the fourth Council of Carthage, which was celebrated about the end of the fourth Century, seems to have judged this worshipping of the Holy Ghost an Innovation, when it decreed thus; Cum ad altar assistitur, &c. Which may be Englished, In the Church let Prayer be made to God by only the Name of the Father. And there are not wanting Learned Authors who tell us, It was several hundreds of Years before the public Prayers had in them any Prayer to the Holy Ghost: Of which thing the Commentators on the Offices and Rituals of the Church; give this remarkable Reason, Quia S. Spiritus, Because the Holy Spirit is the Gift, not the Giver. And Erasmus and others observe, that St. Hilary, who wrote twelve Books of the Trinity, never called the Holy Ghost God, never said that he was to be worshipped, but only to be obtained. And Dr. Sparks on the Liturgy acknowledges, that the Doxology so often reiterated in the Common Prayer; did formerly run thus, Glory be to the Father, through the Son, and by the Holy Ghost. We worship( says Origen, contra Celsum) the one only God; and his one only Son, and Word and Similitude, with our utmost Supplications and Honours, bringing our Prayers to the God of all things, through his only begotten Son. Here's no mention of the Holy Ghost.  
If Nadab and Abihu were devoured by Fire from the Lord, for offering strange Fire before him which he commanded them not; who shall not dread to worship even another Almighty Person equal to him, which he has so strictly forbidden? The Times of ignorance God winks at; but when his Mind is clearly made known, then he commands all Men every where to repent.  
I remember that a most eminent and pious Conformist Preacher of London,( whose Funerals were worthily solemnized with Tears and Elegies) about thirty Years ago, did, upon the account of the Reflection upon the Holy Scriptures, and the Scandal given to some of his Hearers, by that Doxology I have been speaking of, did, I say, forbear to use it as long as he lived. A rare Example! But how contrary is the Spirit that now reigns among our Clergy, who make use of this Doxology as the very Mark of Orthodoxy; and will at no time forbear it, especially if they find any Person in the Congregation that is offended with it.  
You ought to remember, the Popish Errors had prevailed long, when the Reformers began; yea, some of them longer than your Adoration of the Holy Ghost: And it was esteemed as horrid an Heresy to deny the Adoration of the Host, as of the Holy Ghost; and those that reformed in that Point, were as few in Number as we that reform in this. Why should you think you have reformed all the Errors of so corrupt a Church, or that her Antichristianism consists only in those things that you have reformed? Remember, that the most High God proclaims himself jealous in no Commandment but that of his Worship; and try again whether you give him no cause to be so: See if you can satisfy your Consciences in these Adorations; be so kind and Christian, as to inform us how we may satisfy ours. If you cannot satisfy us who are ready to receive Satisfaction, then you ought to allow our Dissent and Separation from your Worship. In the mean time it will be our Duty to profess our Thankfulness to God through Christ, who has bestowed so great a Benefit upon us, as to deliver us from so great an Error, whereby we were confounded in the Worship of God, and in reading and understanding of the Holy Scriptures. O thou God and Father, strengthen us to walk worthy of so great a Blessing!   

POSTSCRIPT.  
HAving spoken of the Unlawfulness, and consequently the Danger of worshipping the Holy Ghost expressly, it may not be unseasonable to repeat that important Query, viz.  
Whether the Faith and Worship of Three Almighty and only Wise Persons, or of one only, to wit, The God and Father of our Lord Jesus Christ, be most dangerous to the Souls of Men?  
The Trinitarians and Unitarians agree, that there is but one God most High: they both agree that the God and Father of our Lord Jesus Christ, is that most High God. They differ in this, that Jesus before he was a Man, and from Eternity, and also the Holy Ghost, as distinct Persons from God the Father, were and are each of them as as perfectly God most High, as the Father; so that each of them is Almighty, Eternal, All-knowing, only Wise, only Good, Infinite, &c. equal to the Father. The Trinitarians assert these things, the Unitarians deny them.  
The Question hereupon is, Which of these Parties are in the most dangerous Error, supposing them to be in Error, now the one, now the other?  
If the Trinitarians err, they worship two Persons in God equal to one who is undoubtedly God; that is, they worship three Almighty and only Wise Persons, which are not distinguishable( especially in Worship) from three most High Gods.  
If the Unitarians err, they avoid that Error of worshipping three Persons, which they cannot distinguish from three Gods; but their Error lies in holding so strictly to the Oneness of God, as well in Person as Essence, that they do not acknowledge besides that One, two more Persons to be equally God, as well as that One, whom both Parties agree to be so: that is, they err in not worshipping two unnecessary Persons in God, but holding that the God and Father of Christ is God alone, only Necessary and All-sufficient.  
If the Trinitarians err, they err against the common Reason of Mankind, and most plain and express Scriptures, which assert that God is One, or that there is but one most High God, or God of Gods, and throughout speak of him as of one only Person. If the Unitarians err, they err against the doubtful Sense of some obscure Texts, which are either variously red in the Hebrew and Greek, or not rightly translated, or which fairly admit of another Interpretation consistent with the Unity of the Person of God.  
In short, the Question is, Whether the Term God includes only one Person, or three Persons? One Almighty Person, or three distinct Almighty Persons? And whether the former or the latter is the more dangerous Error, which soever is found an Error?  
Mat. 23.24. Ye blind Guides, which strain at a Gnat, and swallow a Camel.  
John 9.40. And some of the Pharisees— said unto him, Are we blind also?   
THE END.