In this saying, God is a Spirit; the term Spirit must be udderstood either properly or improperly; not properly, for so it denoteth ⟨p. 43⟩Wind, or rather a Blast (to wit) of Wind, as the word answering it in Hebrew is rendered, 2 King. 19.7. And thus it is used John 3.8. The Wind bloweth where it listeth. In an improper sense 'tis not imaginable how it should be accepted, unless metaphorically. And thus it cannot be taken immediately from its primary signification; and therefore must have respect, either to those incorporeal Beings, which from their Office are commonly called Angels; or the principal and more noble part of Man, both which are named Spirits or Ghosts, as bearing some resemblance in respect of invisibility and might to Blasts, or Ghosts, or Gusts of Wind. Now it is altogether unlikely, that our Saviour, especially in speaking to a Woman of Samaria, should in this term Spirit, allude to Angelical Spirits, it being a matter much to be doubted, whether these Creatures were at this time known to any in the World (unless a few) by the name of Spirits. But however this is certain, That such a Metaphor or Comparison would have been, when used by our Saviour, of little or no use at all in the World; for that there were any such Beings, that were Spirits or incorporeal Substances, was a thing not generally known in the World, and denied by a considerable Party among ⟨p. 44⟩the Jews themselves: for, as we read Acts 23.8. The Sadducees say, That there is no Resurrection, neither Angel nor Spirit; That is to say, no Angel which is a Spirit, or incorporeal Substance: For 'tis not imaginable that the Sadducees, who owned the five Books of Moses, should deny that there were any Angels, there being in those Writings so evident and frequent mention of them: but 'tis easily conceivable, that they might deny Angels to be incorporeal, in that the History of Moses does often speak of their appearance with Bodies, like unto Men: But that which fully and clearly determines the Matter, is that which follows in the Text; namely these words, but the Pharisees confess both. Whence it appears that the preceding words contain in them no more than two things denied by the Sadducees, which cannot be, unless my Interpretation be admitted: for they must needs be three, if we distinguish betwixt Angel and Spirit, as different Subjects; as any may reckon that can but tell three;
In this saying, God is a Spirit; the term Spirit must be udderstood either properly or improperly; not properly, for so it denoteth ⟨p. 43⟩Wind, or rather a Blast (to wit) of Wind, as the word answering it in Hebrew is rendred, 2 King. 19.7. And thus it is used John 3.8. The Wind bloweth where it listeth. In an improper sense 'tis not imaginable how it should be accepted, unless metaphorically. And thus it cannot be taken immediately from its primary signification; and therefore must have respect, either to those incorporeal Beings, which from their Office are commonly called Angels; or the principal and more noble part of Man, both which are named Spirits or Ghosts, as bearing some resemblance in respect of invisibility and might to Blasts, or Ghosts, or Gusts of Wind. Now it is altogether unlikely, that our Saviour, especially in speaking to a Woman of Samaria, should in this term Spirit, allude to Angelical Spirits, it being a matter much to be doubted, whether these Creatures were at this time known to any in the World (unless a few) by the name of Spirits. But however this is certain, That such a Metaphor or Comparison would have been, when used by our Saviour, of little or no use at all in the World; for that there were any such Beings, that were Spirits or incorporeal Substances, was a thing not generally known in the World, and denied by a considerable Party among ⟨p. 44⟩the Jews themselves: for, as we read Acts 23.8. The Sudduces say, That there is no Resurrection, neither Angel nor Spirit; That is to say, no Angel which is a Spirit, or incorporeal Substance: For 'tis not imaginable that the Sadduces, who owned the five Books of Moses, should deny that there were any Angels, there being in those Writings so evident and frequent mention of them: but 'tis easily conceivable, that they might deny Angels to be incorporeal, in that the History of Moses does often speak of their appearance with Bodies, like unto Men: But that which fully and clearly determines the Matter, is that which follows in the Text; namely these words, but the Pharisees confess both. Whence it appears that the preceeding words contain in them no more than two things denied by the Sadduces, which cannot be, unless my Interpretation be admitted: for they must needs be three, if we distinguish betwixt Angel and Spirit, as different Subjects; as any may reckon that can but tell three;
