though the fathers could not worship God without the Spirit, yet in the gospel‑times, there being a fuller effusion of the Spirit, the evangelical state is called, “the administration of the Spirit,” and “the newness of the Spirit,” in opposition to the legal economy, entitled the “oldness of the letter.”336 The evangelical state is more suited to the nature of God than any other; such a worship God must have, whereby he is acknowledged to be the true sanctifier and quickener of the soul. The nearer God doth approach to us, and the more full his manifestations are, the more spiritual is the worship we return to God. The gospel pares off the rugged parts of the law, and heaven shall remove what is material in the gospel, and change the ordinances of worship into that of a spiritual praise.
In the words there is: 1. A proposition,—“God is a Spirit;” the foundation of all religion. 2. An inference,—“They that worship him,” &c.
As God, a worship belongs to him; as a Spirit, a spiritual worship is due to him: in the inference we have, 1. The manner of worship, “in spirit and truth;” 2. The necessity of such a worship, “must.”
The proposition declares the nature of God; the inference, the duty of man. The observations lie plain.
Obs. 1. God is a pure spiritual being: “he is a Spirit.” 2. The worship due from the creature to God must be agreeable to the nature of God, and purely spiritual. 3. The evangelical state is suited to the nature of God.
I. For the first: “God is a pure spiritual being.” It is the observation of one,337 that the plain assertion of God’s being a Spirit is found but once in the whole Bible, and that is in this place; which may well be wondered at, because God is so often described with hands, feet, eyes, and ears, in the form and figure of a man. The spiritual nature of God is deducible from many places; but not anywhere, as I remember, asserted totidem verbis, but in this text: some allege that place (2 Cor. iii. 17), “The Lord is that Spirit,” for the proof of it; but that seems to have a different sense: in the text, the nature of God is described; in that place, the operations of God in the gospel. “It is not the ministry of Moses, or that old covenant, which communicates to you that Spirit it speaks of; but it is the Lord Jesus, and the doctrine of the gospel delivered by him, whereby this Spirit and liberty is dispensed to you; he opposes here the liberty of the gospel to the servitude of the law;”338 it is from Christ that a divine virtue diffuseth itself by the gospel; it is by him, not by the law, that we partake of that Spirit. The spirituality of God is as evident as his being.339 If we grant that God is, we must necessarily grant that he cannot be corporeal, because a body is of an imperfect nature. It will appear incredible to any that acknowledge God the first Being and Creator of all things, that he should be a massy, heavy body, and have eyes and ears, feet and hands, as we have.—For the explication of it,
1. Spirit is taken various ways in Scripture. It signifies sometimes an aërial substance, as Psalm xi. 6; a horrible tempest (Heb. a spirit of tempest); sometimes the breath, which is a thin substance (Gen. vi. 17): “All flesh, wherein is the breath of life” (Heb. spirit of life). A thin substance, though it be material and corporeal, is called spirit; and in the bodies of living creatures, that which is the principle of their actions is called spirits, the animal and vital spirits. And the finer parts extracted from plants and minerals we call spirits, those volatile parts separated from that gross matter wherein they were immersed, because they come nearest to the nature of an incorporeal substance; and from this notion of the word, it is translated to signify those substances that are purely immaterial, as angels and the souls of men. Angels are called spirits (Psalm civ. 4): “Who makes his angels spirits;”340 and not only good angels are so called, but evil angels (Mark i. 27); souls of men are called spirits (Eccles. xii.); and the soul of Christ is called so (John xix. 30); whence God is called “the God of the spirits of all flesh” (Numb. xxii. 16). And spirit is opposed to flesh (Isa. xxxi. 3): “The Egyptians are flesh, and not spirit.” And our Saviour gives us the notion of a spirit to be something above the nature of a body (Luke xxiv. 39), “not having flesh and bones,” extended parts, loads of gross matter. It is also taken for those things which are active and efficacious; because activity is of the nature of a spirit: Caleb had another spirit (Numb. xiv. 24), an active affection. The vehement motions of sin are called spirit (Hos. iv. 12): “the spirit of whoredoms,” in that sense that Prov. xxix. 11, “a fool utters all his mind,” all his spirit; he knows not how to restrain the vehement motions of his mind. So that the notion of a spirit is, that it is a fine, immaterial substance, an active being, that acts itself and other things. A mere body cannot act itself; as the body of man cannot move without the soul, no more than a ship can move itself without wind and waves. So God is called a Spirit, as being not a body, not having the greatness, figure, thickness, or length of a body, wholly separate from anything of flesh and matter. We find a principle within us nobler than that of our bodies; and, therefore, we conceive the nature of God, according to that which is more worthy in us, and not according to that which is the vilest part of our natures. God is a most spiritual Spirit, more spiritual than all angels, all souls.341 As he exceeds all in the nature of being, so he exceeds all in the nature of spirit: he hath nothing gross, heavy, material, in his essence.
2. When we say God is a Spirit, it is to be understood by way of negation. There are two ways of knowing or describing God: by way of affirmation, affirming that of him by way of eminency, which is excellent in the creature, as when we say God is wise, good; the other, by way of negation, when we remove from God in our conceptions what is tainted with imperfection in the creature.342 The first ascribes to him whatsoever is excellent; the other separates from him whatsoever is imperfect. The first is like a limning, which adds one color to another to make a comely picture; the other is like a carving, which pares and cuts away whatsoever is superfluous, to make a complete statue. This way of negation is more easy; we better understand what God is not, than what he is; and most of our knowledge of God is by this way; as when we say God is infinite, immense, immutable, they are negatives; he hath no limits, is confined to no place, admits of no change.343 When we remove from him what is inconsistent with his being, we do more strongly assert his being, and know more of him when we elevate him above all, and above our own capacity. And when we say God is a Spirit, it is a negation; he is not a body; he consists not of various parts, extended one without and beyond another. He is not a spirit, so as our souls are, to be the form of any body; a spirit, not as angels and souls are, but infinitely higher. We call him so, because, in regard of our weakness, we have not any other term of excellency to express or conceive of him by; we transfer it to God in honor, because spirit is the highest excellency in our nature: yet we must apprehend God above any spirit, since his nature is so great that he cannot be declared by human speech, perceived by human sense, or conceived by human understanding.
II. The second thing, that “God is a Spirit.” Some among the heathens imagined God to have a body;344 some thought him to have a body of air; some a heavenly body; some a human body;345 and many of them ascribed bodies to their gods, but bodies without blood, without corruption, bodies made up of the finest and thinnest atoms; such bodies, which, if compared with ours, were as no bodies. The Sadducees also, who denied all spirits, and yet acknowledged a God, must conclude him to be a body, and no spirit. Some among Christians have been of that opinion. Tertullian is charged by some, and excused by others; and some monks of Egypt were so fierce for this error, that they attempted to kill one Theophilus, a bishop, for not being of that judgment. But the wiser heathens were of another mind,346 and esteemed it an unholy thing to have such imaginations of God.347 And some Christians have thought God only to be free from anything of body, because he is omnipresent, immutable, he is only incorporeal and spiritual; all things else, even the angels, are clothed with bodies, though of a neater matter, and a more active frame than ours; a pure spiritual nature they allowed to no being but God. Scripture and reason meet together to assert the spirituality of God. Had God had the lineaments of a body, the Gentiles had not fallen under that accusation of changing his glory into that of a corruptible man.348 This is signified by the name God gives himself (Exod. iii. 14): “I am that I am;” a simple, pure, uncompounded being, without any created mixture; as infinitely above the being of creatures as above the conceptions of creatures (Job xxxvii. 23): “Touching the Almighty, we cannot
