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.