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I. GOD IS A SPIRIT. All the substances with which we are acquainted are resolvable into material and spiritual. Between them there is this essential difference, that no matter, however refined, can be so organized as to be capable of originating a single feeling. Where, therefore, there is a judgment, will, afflictions, there is the subsistence which we call spirit. Of this kind is the spirit of man. But human and angelic spirits are finite; God is infinite. Because God is an infinite Spirit —

1. He is present in every place, and therefore His worshippers may in every place find Him. "Whither shall I go from Thy Spirit?"

2. From this property arises the perfection of His knowledge, His omniscience. How. ever matter may be extended, it would possess no consciousness of any object with which it might come in contact. But when we conceive of spiritual presence we conceive of consciousness and knowledge too. Wherever we are present we know. Apply this to God. He is present to mark the risings of desire. Let this admonish the sinner. But it is at the same time most encouraging to the real worshipper, who is conscious of his own sincerity, to know that God searcheth the heart.

3. Hence arises the consideration of His ceaseless activity. We feel conscious of something of this in ourselves. We find no weariness in the operations even of a finite spirit; the power of the soul is now far too mighty for the feebleness of the body. But "My Father worketh hitherto," etc. Every faithful worshipper is absolutely sure, not only of the notice of His eye, but of the unwearied operation of His hand.

4. We thence infer the unchangeableness of His nature. An infinite Spirit must, of necessity, be immutable. Even we, imperfect and changeable as we are, yet, in some degree, partake of this property. The body grows and increases in strength, and then it weakens and decays. Not so the spirit; that remains essentially the same. There are two kinds of change of which created spirits are capable, and which strongly mark their natural imperfection: they may change from good to bad; and from good to better. But God fills the whole orb of perfection at once.

II. GOD OUGHT TO BE WORSHIPPED because —

1. He ought to be acknowledged; and publicly worshipped, because publicly acknowledged.

2. It is in acts of religious worship that we acquire just views of ourselves. If we do not regularly draw nigh to God, there will spring up within us a principle fatal to our peace and destructive of our salvation. The acts of solemn worship always prevent our thinking of ourselves more highly than we ought to think.

3. We have no reason to expect the slightest blessing except through the medium of His worship. God will be inquired of by us.

4. The exalted pleasure which the soul receives from religious worship. "How amiable are Thy tabernacles," etc.

5. It is one direct means of preparing us for heaven. A great part of the happiness of heaven will consist in worship.

III. WE MUST WORSHIP HIM IN SPIRIT AND IN TRUTH.

1. "In truth."(1) In opposition to the shadowy dispensation of the law.

(2) In a true manner: that is, in the way which He has Himself appointed through the mediation of Christ.

2. "In spirit." It is possible to worship Him in truth, and not in spirit. Orthodoxy does not necessarily produce piety. What is implied in this. It is to worship Him —

(1) As a known, and not as an unknown, God. The understanding is thus called in.

(2) With a submissive will. Where the will is in rebellion, God cannot be worshipped.

(3) With the affections.

(a)  Desire.

(b)  Faith or trust.

(c)  Gratitude.

(R. Watson.)

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KJV: God is a Spirit: and they that worship him must worship him in spirit and in truth.

WEB: God is spirit, and those who worship him must worship in spirit and truth."