Following on from this discussion, and the points raised about whether it is possible to love or worship one person of the Trinity exclusive of the others, I’d like to post something else that Thomas Goodwin has said.
In his work on faith (‘The Object and Acts of Justifying Faith’), Goodwin discusses how all three persons of the Godhead are involved in the salvation of each individual who is saved. ‘When we come to Christ, and believe on him, there is a concurrence and consent of all the three persons in the Godhead unto that great work,’ as the chapter in question is elaborately titled.
It’s clear from what he says that he is presenting the acting of faith as a work which originates with God’s initiative (ie, faith is the outcome of a work of God in the individual’s heart). Also, his aim in all that he says is to encourage and provoke worship and adoration of this God who saves. The point that makes it especially relevant in the present discussion, though, is that he identifies each person of the Godhead as contributing in a slightly different, though equally essential, manner to the work of salvation in each saved individual. Thus, the people who are on the receiving end of this work should be encouraged to worship all three persons of the Godhead.
And even more to the point, because of how intricately connected is each aspect of the work of salvation, it would not seem to be possible to select one aspect (or the person of the Trinity most directly responsible for it) to consider strictly in isolation from any other aspect. Although there are various components of the work, which can be conceptually distinguished, they cannot be practically separated. Our worship, I think Goodwin would be inclined to go so far as to say, would indeed be defective, if it did limit itself to one or the other, consciously exclusive of the rest.
Anyway, here’s Goodwin.
“At that great union which is made between Christ and the soul, … there is a concurrence, a consent, a joint meeting of all three persons to this great work, and that in a special manner. … There is the Father, Son, and Holy Ghost. The Father draweth, the Son accepteth, and the Holy Ghost is the instrument of both, and quickeneth and enliveneth the heart. Such a great conjunction is a matter of infinite wonder. If you look into the heavens, you shall not see great conjunctions of planets every day. … But here is a greater conjunction in the heaven of heavens, when there is an influence of all the three persons into a soul at its first turning to God.”
“[We have] the Father beginning the business in commending us to the Son, and the Son sending the Spirit into the soul, and the Holy Ghost working grace in us, he leads us from one person to the other back again. And therefore in our coming unto God, you have all the three persons mentioned together, eg Eph 2:18, ‘Through him we have access by one Spirit unto the Father.’ Here is Christ, Father, Spirit. … As Christ Jesus took us, and took us by the hand as it were, and led us into that race, and took hold of us by his Spirit, so what doth the Spirit do? He leads us by Christ to the Father, for we come to God by and through Christ, being led in the hand of the Spirit. Thus the soul comes to have communion with all the three persons, fellowship with the Father, and with the Son, and with the Holy Ghost, till this fellowship is perfected in heaven.”
“Thou that art a believer, … [perhaps] thou hast considerations of what was done upon earth in thine own heart; but look up higher, and consider what was done in heaven as the originator of all, and let that be the thing for which thou praisest and blessest God. Go home, and down upon thy knees, and thank these three persons that have done all this for thee, though thou sawest it not, when thy heart was first drawn to Christ. … Set an high price and value on it, and consider that ere this match was made [between your soul and Christ], the Father said Amen in heaven, and the Son said Amen, and the Holy Ghost said Amen, before ever thy heart said Amen.”
(And sorry for the length!)