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;'n 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 any thing 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. 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 in a 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. 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 colour 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. 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 honour, 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; some thought him to have a body of air; some a heavenly body; some a human body;s 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, and esteemed it an unholy thing to have such imaginations of God." And some Christians have thought (m) Heb. i. 14. (p) Gamacheus, Tom. I. Q. 3. c. i. p. 42. (q) Coccei, Sum. Theol. c. 8. (r) Thes. Sedan. Part II. p. 1000. (s) Vossius Idolol lib. ii c. 1. Forbes, Instrument. lib. i. c. 36. (4) Οὐκ ὅσιον. (u) Plutarch, incorporalis ratio divinus spiritus. Seneca.

(») Gerhard. μονοτρόπως.

God only to be free from any thing 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. 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 find him out.' He is so much a Spirit, that he is the 'Father of spirits' (Heb. xii. 9). The Almighty Father is not of a nature inferior to his children. The soul is a spirit; it could not else exert actions without the assistance of the body, as the act of understanding itself, and its own nature, the act of willing, and willing things against the incitements and interest of the body. It could not else conceive of God, angels, and immaterial substances; it could not else be so active, as with one glance to fetch a compass from earth to heaven, and by a sudden motion, to elevate the understanding from an earthly thought, to the thinking of things as high as the highest heavens. If we have this opinion of our souls, which, in the nobleness of their acts, surmount the body, without which the body is but a dull inactive piece of clay, we must needs have a higher conception of God, than to clog him with any matter, though of a finer temper than ours: we must conceive of him by the perfections of our souls, without the vileness of our bodies. If God made man according to his image, we must raise our thoughts of God according to the noblest part of that image, and imagine the exemplar or copy not to come short, but to exceed the thing copied by it. God were not the most excellent substance if he were not a Spirit. Spiritual substances are more excellent than bodily; the soul of man more excellent than other animals; angels more excellent than men. They contain, in their own nature, whatsoever dignity there is in the inferior creatures; God must have, therefore, an excellency above all those, and, therefore, is entirely remote from the conditions of a body. It is a gross conceit, therefore, to think that God is such a spirit as the air is; for that is to be a body as the air is, though it be a thin one; and if God were no more a spirit than that, or than angels, he would not be the most simple being. Yet some think that the spiritual Deity was represented by the air in the ark of the testament. It was unlawful to represent him by any image that God had prohibited. Every thing about the ark had a particular signification. The gold and other ornaments about it signified something of Christ, but were unfit to represent the nature of God: a thing purely invisible, and falling under nothing of sense, could not represent him to the mind of man. The air in the ark was the fittest; it represented the invisibility of God, air being imperceptible to our eyes. Air diffuseth itself through all parts of the world; it glides through secret passages into all creatures; it fills the space between heaven and earth. There is no place wherein God is not present. To evidence this,

1. If God were not a Spirit, he could not be Creator. All multitude begins in, and is reduced to unity. As above multitude there is an absolute unity, so above mixed creatures there is an absolute simplicity. You cannot conceive number without conceiving the beginning of it in that which was not number, viz. a unit. You cannot conceive any mixture, but you must conceive some simple thing to be the original and basis of it. The works of art done by rational creatures have their foundation in something spiritual. Every artificer, watchmaker, carpenter, hath a model in his own mind of the work he designs to frame: the material and outward fabric is squared according to an inward and spiritual idea. A spiritual idea speaks a spiritual faculty as the subject of it. God could not have an idea of that vast number of creatures he brought into being, if he had not had a spiritual nature. The wisdom whereby the world was created could never be the fruit of a corporeal nature; such natures are not capable of understanding and comprehending the things which are within the compass of their nature, much less of producing them; and therefore beasts which have only corporeal faculties move to objects by the force of their sense, and have no knowledge of things as they are (x) Rom. i. 23. (y) Calov. Socin. Proflig. pp. 129, 130. (z) Amirald, Sup. Heb. ix. p. 146. &c (a) Amyrant, Morale. Tom. I. p. 282.

comprehended by the understanding of man. All acts of wisdom speak an intelligent and spiritual agent. The effects of wisdom, goodness, power, are so great and admirable, that they bespeak him a more perfect and eminent being than can possibly be beheld under a bodily shape. Can a corporeal substance put' wisdom in the inward parts, and give understanding to the heart?' b

2. If God were not a pure Spirit, he could not be one. If God had a body, consisting of distinct members, as ours; or all of one nature, as the water and air are, yet he were then capable of division, and therefore could not be entirely one. Either those parts would be finite or infinite: if finite, they are not parts of God; for to be God and finite is a contradiction; if infinite, then there are as many infinite as distinct members, and therefore as many Deities. Suppose this body had all parts of the same nature, as air and water hath, every little part of air is as much air as the greatest, and every little part of water is as much water as the ocean; so every little part of God would be as much God as the whole; as many particular Deities to make up God, as little atoms to compose a body. What can be more absurd? If God had a body like a human body, and were compounded of body and soul, of substance and quality, he could not be the most perfect unity; he would be made up of distinct parts, and those of a distinct nature, as the members of a human body are. Where there is the greatest unity, there must be the greatest simplicity; but God is one. As he is free from any change, so he is void of any multitude (Deut. vi. 4): The Lord our God is one Lord.' 3. If God had a body as we have, he would not be invisible. Every material thing is not visible: the air is a body yet invisible, but it is sensible; the cooling quality of it is felt by us at every breath, and we know it by our touch, which is the most material sense. Every body that hath members like to bodies, is visible; but God is invisible. The apostle reckons it amongst his other perfections (1 Tim. i. 17): Now unto the King eternal, immortal, invisible.' He is invisible to our sense, which beholds nothing but material and coloured things; and incomprehensible to our understanding, that conceives nothing but what is finite. God is therefore a Spirit incapable of being seen, and infinitely incapable of being understood. If he be invisible, he is also spiritual. If he had a body, and hid it from our eyes, he might be said not to be seen, but could not be said to be invisible. When we say a thing is visible, we understand that it hath such qualities which are the objects of sense, though we may never see that which is in its own nature to be seen. God hath no such qualities as fall under the perception of our sense. His works are visible to us, but not his Godhead. The nature of a human body is to be seen and handled; Christ gives us such a description of it (Luke xxiv. 39): 'Handle me and see, for a spirit hath not flesh and bones as you see me have;' but man hath been so far from seeing God, that it is impossible he can see him' (1 Tim. vi. 16). There is such a disproportion between an infinite object and a finite sense and understanding, that it is utterly impossible either to behold or comprehend him. But if God had a body more luminous and glorious than that of the sun, he would be as well visible to us as the sun, though the immensity of that light would dazzle our eyes, and forbid any close inspection into him by the virtue of our sense. We have seen the shape and figure of the sun, but no man hath ever seen the shape of God.' If God had a body, he were visible, though he might not perfectly and fully be seen by us;f as we see the heavens, though we see not the extension, latitude, and greatness of them. Though God hath manifested himself in a bodily shape (Gen. xviii. 1), and elsewhere Jehovah appeared to Abraham, yet the substance of God was not seen, no more than the substance of angels was seen in their apparitions to men. A body was formed to be made visible by them, and such actions done in that body, that spake the person that did them to be of a higher eminency than a bare corporeal creature. Sometimes a representation is made to the inward sense and imagination, as to Micaiah,s and to Isaiah (vi. 1); but they saw not the essence of God, but some images and figures of him proportioned to their sense or imagination. The essence of God no man ever saw, nor can see. John i. 18. Nor doth it follow that God hath a body, because Jacob is said to see God face to face' (Gen. xxxii. 30); and Moses had the like privilege (Deut. xxxiv. 10). This only signifies a fuller and clearer manifestation of God by some (6) Job xxxviii. 36 (c) Daille, in Tim. (f) Goulart. de Dieu, p. 94.

(g) 1 Kings xxii. 19.

(d) Rom. i. 20.
(e) John v. 37.
(h) Goulart. de Dieu, p. 95, 96.

representations offered to the bodily sense, or rather to the inward spirit. For God tells Moses he could not see his face (Exod. xxxiii. 20); and that none ever saw the similitude of God (Deut. iv. 15). Were God a corporeal substance, he might in some measure be seen by corporeal eyes.

4. If God were not a Spirit, he could not be infinite. All bodies are of a finite nature; every body is material, and every material thing is terminated. The sun, a vast body, hath a bounded greatness; the heavens, of a mighty bulk, yet have their limits. If God had a body he must consist of parts, those parts would be bounded and limited, and whatsoever is limited is of a finite virtue, and therefore below an infinite nature. Reason therefore tells us, that the most excellent nature, as God is, cannot be of a corporeal condition; because of the limitation and other actions which belong to every body. God is infinite, for the heaven of heavens cannot contain him (2 Chron. ii. 6). The largest heavens, and those imaginary spaces beyond the world, are no bounds to him. He hath an essence beyond the bounds of the world, and cannot be included in the vastness of the heavens. If God be infinite, then he can have no parts in him; if he had, they must be finite or infinite: finite parts can never make up an infinite being. A vessel of gold, of a pound weight, cannot be made of the quantity of an ounce. Infinite parts they cannot be, because then every part would be equal to the whole, as infinite as the whole, which is contradictory. We see in all things every part is less than the whole bulk that is composed of it; as every member of a man is less than the whole body of man. If all the parts were finite, then God in his essence were finite; and a finite God is not more excellent than a creature: so that if God were not a Spirit, he could not be infinite.

5. If God were not a Spirit, he could not be an independent being. Whatsoever is compounded of many parts depends either essentially or integrally upon those parts; as the essence of a man depends upon the conjunction and union of his two main parts, his soul and body; when they are separated, the essence of a man ceaseth: and the perfection of a man depends upon every member of the body; so that if one be wanting the perfection of the whole is wanting: as if a man hath lost a limb, you call him not a perfect man, because that part is gone upon which his perfection as an entire man did depend. If God therefore had a body, the perfection of the Deity would depend upon every part of that body; and the more parts he were compounded of, the more his dependency would be multiplied according to the number of those parts of the body: for that which is compounded of many parts is more dependent than that which is compounded of fewer. And because God would be a dependent being if he had a body, he could not be the first being; for the compounding parts are in order of nature before that which is compounded by them; as the soul and body are before the man which results from the union of them. If God had parts and bodily members as we have, or any composition, the essence of God would result from those parts, and those parts be supposed to be before God. For that which is a part, is before that whose part it is. As in artificial things you may conceive it: all the parts of a watch or clock are in time before that watch which is made by setting those parts together. In natural things you must suppose the members of a body framed before you can call it a man; so that the parts of this body are before that which is constituted by them. We can conceive no other of God, if he were not a pure, entire, unmixed Spirit. If he had distinct parts, he would depend upon them; those parts would be before him; his essence would be the effect of those distinct parts, and so he would not be absolutely and entirely the first being; but he is so (Isa. xliv. 6): I am the first, and I am the last.' He is the first; nothing is before him. Whereas, if he had bodily parts, and those finite, it would follow, God is made up of those parts which are not God; and that which is not God, is in order of nature before that which is God. So that we see if God were not a Spirit he could not be independent.

6. If God were not a Spirit, he were not immutable and unchangeable. His immutability depends upon his simplicity. He is unchangeable in his essence, because he is a pure and unmixed spiritual Being. Whatsoever is compounded of parts may be divided into those parts, and resolved into those distinct parts which make up and constitute the nature. Whatsoever is compounded is changeable in its own nature, though it should never be changed. Adam, who was constituted of body and soul,

had he stood in innocence, had not died; there had been no separation made between his soul and body whereof he was constituted, and his body had not resolved into those principles of dust from whence it was extracted. Yet in his own nature he was dissoluble into those distinct parts whereof he was compounded; and so the glorified saints in heaven, after the resurrection, and the happy meeting of their souls and bodies in a new marriage knot, shall never be dissolved; yet in their own nature they are mutable and dissoluble, and cannot be otherwise, because they are made up of such distinct parts that may be separated in their own nature, unless sustained by the grace of God: they are immutable by will, the will of God, not by nature. God is immutable by nature as well as will: as he hath a necessary existence, so he hath a necessary unchangeableness (Mal. iii. 6), I, the Lord, change not.' He is as unchangeable in his essence as in his veracity and faithfulness: they are perfections belonging to his nature. But if he were not a pure Spirit, he could not be immutable by nature.

7. If God were not a pure Spirit, he could not be omnipresent. He is in heaven above, and the earth below; he fills heaven and earth. The divine essence is at once in heaven and earth; but it is impossible a body can be in two places at one and the same time. Since God is every where, he must be spiritual. Had he a body, he could not penetrate all things; he would be circumscribed in place. He could not be every where but in parts, not in the whole; one member in one place, and another in another; for to be confined to a particular place, is the property of a body but, since he is diffused through the whole world, higher than heaven, deeper than hell, longer than the earth, broader than the sea, he hath not any corporeal matter. If he had a body wherewith to fill heaven and earth, there could be no body besides his own: it is the nature of bodies to bound one another, and hinder the extending of one another. Two bodies cannot be in the same place in the same point of earth, one excludes the other: and it will follow hence, that we are nothing, no substances, mere illusions; there could be no place for any body else. If his body were as big as the world, as it must be if with that he filled heaven and earth, there would not be room for him to move a hand or a foot, or extend a finger; for there would be no place remaining for the motion.

8. If God were not a Spirit, he could not be the most perfect being. The more perfect any thing is in the rank of creatures, the more spiritual and simple it is, as gold is the more pure and perfect that hath least mixture of other metals. If God were not a Spirit, there would be creatures of a more excellent nature than God, as angels and souls, which the Scripture calls spirits, in opposition to bodies. There is more of perfection in the first notion of a spirit than in the notion of a body. God cannot be less perfect than his creatures, and contribute an excellency of being to them which he wants himself. If angels and souls possess such an excellency, and God want that excellency, he would be less than his creatures, and the excellency of the effect would exceed the excellency of the cause. But every creature, even the highest creature, is infinitely short of the perfection of God; for whatsoever excellency they have is finite and limited; it is but a spark from the sun, a drop from the ocean; but God is unboundedly perfect in the highest manner, without any limitation; and therefore above spirits, angels, the highest creatures that were made by him: an infinite sublimity, a pure act, to which nothing can be added, from which nothing can be taken. In him there is light and no darkness,'n spirituality without any matter, perfection without any shadow or taint of imperfection. Light pierceth into all things, preserves its own purity, and admits of no mixture of any thing else with it.

Question. It may be said, If God be a Spirit, and it is impossible he can be otherwise than a Spirit, how comes God so often to have such members as we have in our bodies ascribed to him, not only a soul, but particular bodily parts, as heart, arms, hands, eyes, ears, face, and back parts? And how is it that he is never called a Spirit in plain words, but in this text by our Saviour?

Answer. It is true, many parts of the body, and natural affections of the human nature, are reported of God in Scripture. Head, eyes, and eye-lids,P apple of the eye, mouth, &c.; our affections also, grief, joy, anger, &c. But it is to be considered, 1. That this is in condescension to our weakness. God being desirous to make (1) Deut. iv. 39. (k) Jer. xxiii. 24. (7) Job xi. 8. (a) 1 John i. 5. (0) Dan. vii. 9.

(m) Gamacheus, Theol. Tom. I. Quos. 3. c. i (p) Psalm xi. 4.