The Existence and Attributes of God (Vol. 1&2). Stephen Charnock

whom he had begged the water of that spring, and had no vessel to draw any to quench his own thirst. She therefore demands whence he could have this water that he speaks of,314 since she conceived him not greater than Jacob, who had digged that well and drank of it. Our Saviour, desirous to make a progress in that work he had begun, extols the water he spake of, above this of the well, from its particular virtue fully to refresh those that drank of it, and be as a cooling and comforting fountain within them, of more efficacy than that without.315 The woman, conceiving a good opinion of our Saviour, desires to partake of this water, to save her pains in coming daily to the well, not apprehending the spirituality of Christ’s discourse to her:316 Christ finding her to take some pleasure in his discourse, partly to bring her to a sense of her sin, before he did communicate the excellency of his grace, bids her return back to the city and bring her husband with her to him.317 She freely acknowledges that she had no husband; whether having some check of conscience at present for the unclean life she led, or loth to lose so much time in the gaining this water so much desired by her:318 our Saviour takes an occasion from this to lay open her sin before her, and to make her sensible of her own wicked life and the prophetic excellency of himself; and tells her she had had five husbands, to whom she had been false, and by whom she was divorced, and the person she now dwelt with was not her lawful husband, and in living with him she violated the rights of marriage, and increased guilt upon her conscience.319 The woman being affected with this discourse, and knowing him to be a stranger that could not be certified of those things but in an extraordinary way, begins to have a high esteem of him as a prophet.320 And upon this opinion she esteems him able to decide a question, which had been canvassed between them and the Jews, about the place of worship.321 Their fathers worshipping in that mountain, and the Jews affirming Jerusalem to be a place of worship, she pleads the antiquity of the worship in this place, Abraham having built an altar there (Gen. xii. 7), and Jacob, upon his return from Syria. And, surely, had the place been capable of an exception, such persons as they, and so well acquainted with the will of God, would not have pitched upon that place to celebrate their worship. Antiquity hath, too, too often bewitched the minds of men, and drawn them from the revealed will of God. Men are more willing to imitate the outward actions of their famous ancestors, than conform themselves to the revealed will of their Creator. The Samaritans would imitate the patriarchs in the place of worship, but not in the faith of the worshippers. Christ answers her, that this question would quickly be resolved by a new state of the church, which was near at hand; and neither Jerusalem, which had now the precedency, nor that mountain, should be of any more value in that concern, than any other place in the world:322 but yet, to make her sensible of her sin and that of her countrymen, tells her, that their worship in that mountain was not according to the will of God, he having long after the altars built in this place, fixed Jerusalem as the place of sacrifices; besides, they had not the knowledge of that God which ought to be worshipped by them, but the Jews had the “true object of worship,” and the “true manner of worship, according to the declaration God had made of himself to them.”323 But all that service shall vanish, the veil of the temple shall be rent in twain, and that carnal worship give place to one more spiritual; shadows shall fly before substance, and truth advance itself above figures; and the worship of God shall be with the strength of the Spirit: such a worship, and such worshippers doth the Father seek;324 for “God is a Spirit: and those that worship him must worship him in spirit and in truth.” The design of our Saviour is to declare, that God is not taken with external worship invented by men, no, nor commanded by himself; and that upon this reason, because he is a spiritual essence, infinitely above gross and corporeal matter, and is not taken with that pomp which is a pleasure to our earthly imaginations.

      Πνεῦμα ὁ Θεός. Some translate it just as the words lie: “Spirit is God.”325 But it is not unusual, both in the Old and New Testament languages, to put the predicate before the subject, as Psalm v. 9, “Their throat is an open sepulchre;” in the Hebrew, “A sepulchre open their throat;” so Psalm cxi. 3, “His work is honorable and glorious;” Heb. “Honor and glory is his work;” and there wants not one example in the same evangelist (John i. 1), “And the Word was God;” Greek, “And God was the Word:” in all, the predicate, or what is ascribed, is put before the subject to which it is ascribed. One tells us, and he, a head of a party that hath made a disturbance in the church of God,326 that this place is not aptly brought to prove God to be a Spirit; and the reason of Christ runs not thus,—God is of a spiritual essence, and therefore must be worshipped with a spiritual worship; for the essence of God is not the foundation of his worship, but his will; for then we were not to worship him with a corporeal worship, because he is not a body; but with an invisible and eternal worship, because he is invisible and eternal. But the nature of God is the foundation of worship; the will of God is the rule of worship; the matter and manner is to be performed according to the will of God. But is the nature of the object of worship to be excluded? No; as the object is, so ought our devotion to be, spiritual as he is spiritual. God, in his commands for worship, respected the discovery of his own nature; in the law, he respected the discovery of his mercy and justice, and therefore commanded a worship by sacrifices; a spiritual worship without those institutions would not have declared those attributes which was God’s end to display to the world in Christ; and though the nature of God is to be respected in worship, yet the obligations of the creature are to be considered. God is a Spirit, therefore must have a spiritual worship; the creature hath a body as well as a soul, and both from God; and therefore ought to worship God with the one as well as the other, since one as well as the other is freely bestowed upon him. The spirituality of God was the foundation of the change from the Judaical carnal worship to a more spiritual and evangelical.

      God is a Spirit; that is, he hath nothing corporeal, no mixture of matter, not a visible substance, a bodily form.327 He is a Spirit, not a bare spiritual substance, but an understanding, willing Spirit, holy, wise, good, and just. Before, Christ spake of the Father,328 the first person in the Trinity; now he speaks of God essentially: the word Father is personal, the word God essential; so that our Saviour would render a reason, not from any one person in the blessed Trinity, but from the Divine nature, why we should worship in spirit, and therefore makes use of the word God, the being a Spirit being common to the other persons with the Father. This is the reason of the proposition (ver. 23), “Of a spiritual worship.” Every nature delights in that which is like it, and distastes that which is most different from it. If God were corporeal, he might be pleased with the victims of beasts, and the beautiful magnificence of temples, and the noise of music; but being a Spirit, he cannot be gratified with carnal things; he demands something better and greater than all those,—that soul which he made, that soul which he hath endowed, a spirit of a frame suitable to his nature. He indeed appointed sacrifices, and a temple, as shadows of those things which were to be most acceptable to him in the Messiah, but they were imposed only “till the time of reformation.”329

      Must worship him; not they may, or it would be more agreeable to God to have such a manner of worship; but they must. It is not exclusive of bodily worship; for this were to exclude all public worship in societies, which cannot be performed without reverential postures of the body.330 The gestures of the body are helps to worship, and declarations of spiritual acts. We can scarcely worship God with our spirits without some tincture upon the outward man; but he excludes all acts merely corporeal, all resting upon an external service and devotion, which was the crime of the Pharisees, and the general persuasion of the Jews as well as heathens, who used the