The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

A SERMON PREACHED upon

ACTS XXIII. 8.

For the Sadducees say, that there is no Resurrection, neither Angel nor Spirit. But the Pharisees confess both.

TWO Parties mentioned in the Text, that are oft mentioned, and oft mentioned together in several other places in the New Testament, viz. The Pharisees and Sadducees: Simeon and Levi. Brethren in evil, though at enmity among themselves: Samsons Foxes looking with their faces several ways, but their tails meeting together in heresie and mischiaf. Their Doctrine dif∣ferent in many particulars; but both corrupt leaven, and equal∣ly to be taken heed of, Mat. XVI. 12. Their manners different and their hearts envious one against another: yet both agree∣ing to be vexatious to Christ, and both proving alike a generation of Vipers, Matth. III. 7.

Parties that differed not only about this Article of Religion, viz. The resurrection and the World to come; but that differed even about the whole Frame of Religion. For the Pharisees would have their Religion to be built upon Traditions: and the Sad∣ducees would admit of no Tradition at all. The Pharisees admitted all the Books of the old Testament, to be read in the Synagogue: the Sadducees the Books of Moses only. The Sadducees sound in this particular, that they would not admit of Tra∣ditions, as the Pharisees did: But as unsound again in that they would not acknow∣ledge the Resurrection. The Pharisees sound in that particular, in that they acknow∣ledged the Resurrection, which the Sadducees did not: But as unsound again, in that they so denoted upon Traditions, as they did. Both erring from the truth, and not a little; and both maintaining opinions directly contrary to the way of Salvation; and directly contrary to one another.

It is a saying of the Jewish writers, and is very true, That after the death of the later Prophets Zechary and Malachi, the Spirit of Prophesie departed from Israel, and went up. So that there was no Prophet thenceforward among them, no Vision, no Revelation, no Oracle by Urim and Thummim, at the least for four hundred years, till the rising of the Gospel. Ah! poor nation, how art thou not stript of thy great jewel and privi∣ledge, the Spirit of Prophesie and Revelation? What will now become of thee, when thy Prophts are gone, and such divine Guids, and Teachers are no more? Time was, when thou mightest in thy doubting have recourse to them, and they could resolve thee: in thy fear, have recourse to their prayers, and they would prevail for thee: in thy desire to know the mind of God, and they would inform thee. But now what will become of thee, when those thy Treasures, those thy Teachers are no more?

Why, naught become of them. For presently after the death of those Prophets, and the departure of the Spirit of Prophesie, the Nation parted into two deadly heresies, viz. The Pharisees, teaching for Doctrines the Commandments of men, Mat. XV. And the Sadducees, teaching for doctrines the very dictates of Devils; That there is no resurrection, nor Angel, nor Spirit, nor world to come.

The first thing that I observe hence is, That two such different Parties should be in the Nation together, should sit as they do here, in council together: So great a diffe∣rence betwixt the parties, and a continual contestation about that difference: and yet both parties admitted to be in the Church to bear office in the Church, and to sit Judges in the great Council.

There were Sadducee-Priests, as well as Pharisee. And the Jews Records have a story of a Sudducee-Priest, that was to offer the drink offering upon the Altar at the Feast of Tabernacles: and because he missed something of doing exactly as he should have done, all the Company present fell a pelting him with Pomecitrons, which every one used to carry at the Feast. And there were Sadducee Magistrates and Judges, as well as Pharisee. And the Jews Records do give us notice, that there was once a time, that the great Council at Jerusalem consisted almost all of Sadducees, if not altogether. In reading of the Context at your leisure, you will see, that in that great Council now as Paul stands before it, there were not a few Sadduces, as well as there were divers of the other Sect.

And what toleration there was of a dissenting Party in that Church is worth the con∣sidering of those, that have to dispute about that Case.

Another Gloss, that I should make upon both these opinions, should be this question,* 1.1 Was it possible that a Sadducee and a Pharisee should be saved? Some will maintain, that a man may be saved in any Religion, in any opinion, so that he live honestly toward men, and devoutly towards God. Whereas a man may take up an opinion and belief, which may put such a bar against his salvation, as to make it impossible for him to be saved, let him live never so honestly. For it is not bare civil honesty, nor blind devotion will bring to Heaven.

Let a Sudducee live never so honestly, never so devoutly, was it not utterly impossi∣ble for him to be saved, while he held the opinions, that he did, which were directly against Salvation? And a Pharisee, while he made it the great Article of his Faith, that he could be justified and saved by his own works, put a bar against all possibility of his justification and salvation.

Men think it a small thing to be medling with this or that new strange opinion, or (should I not say?) they think it a great thing, a brave matter to invent and vent some new opinion or other: when that very thing and opinion may be the very lock and key, and bar to keep them out of Heaven. Instance and example of such opinions might be given in men of several professions and religions in too great plenty. But we will look more particularly on this before us. The Sadducees say there is no resurrection, neither Angel nor Spirit.

The Sadducees here are marked for their Heretical opinions about some main Articles of Faith; and it gives us occasion,

• I. To observe, that they denyed such Articles.
• II. To consider the Articles they denyed.

As to the First, we may first remember that saying of the Apostle 1 Cor. XI. 19. For* 1.2 there must be heresies among you, that they that are approved may be made manifest among you. That is a sad accent, there must be heresies. And whence comes that must be, or that necessity? Hath God any hand in it, that it must be, because he will have it? Or is there any such necessity, that it must be, because the Church hath need of Here∣sies? There must be weeds in the garden. Is it, because the garden hath need of weeds? It hath need of weeding, rather than of weeds. But the must be proceedeth from the corruption of men of evil minds, that will raise up heresies. And it cannot be other∣wise, while their minds are and will be so evil. That we may take some view of this unhappy necessity, proceeding from such an unhappy cause, let us gradually observe these things.

I. That God gives forth his word and truth to men authoritatively, that men should beleive them at their peril. He sends forth his word not to go a begging for belief of it and obedience to it: but let men disbelive and disobey it at their peril, Ezek. I. Whether they will hear, or whether they will forbear, yet shall they know that there hath been a Prophet among them. And let them answer it according as they have recieved him.

II. Now the causes of mens not believing the World, and not obeying the truth, are in themselves, and not at all in God. He that gave his word to be believed and obeyed, would not be the cause that it should not be believed nor obeyed. It is the wickedness of mens own hearts that causeth it: and it is the voluntary doing of their hearts not to obey it. It is said Joh. XII. They could not believe; but the first cause was because they would not believe. And so by the continual practise of not willing to believe, they came to the fatal distemper, that they could not believe. The Prophet Esa. Chap. LIII. cryeth out, Who hath believed our report? Why, no body. And what is the reason? Was not the word worth believing? Or could they say, they could not believe it? The truth was, they had no mind to it. They had a mind against it. They in Jeremy, Chap. XLII. deal plainly and speak out, We will not hear the word of the

Lord, which thou hast spoken to us. And what was their reason? They had no mind to it, because it was not to their mind. Now had they been disputed with, and questioned, Do you not think that God is wiser than you? Are not his Councils bet∣ter than your Councils, and the words of his mouth more to be valued, than the sug∣gestions of your hearts? What answer do they make? Be it what it will, we will have our own minds.

This is the cause of the must be, because men will have it so; and no perswasion to the contrary can prevail with them. We have the mind of Christ is the Apostles rejoy∣cing: but we will have our own minds, is the worlds language and practice. And upon this mad wilfulness it is, that there must be Heresies.

III. Now it is too tedious to enquire into all the immediate causes and originals of He∣resies, they are so many. The Father of them was an Amorite, and the Mother an Hit∣tite, the whole breed a Canaanite, a cursed generation: a monstrous generation, bred very oft of clean contraries, bred ever of what is contrary to Right and Good. Some∣times Heresie is bred of ignorance; sometimes of too much knowledge; sometimes of too much carlesness about the word of God; sometimes of too much curiosity; sometimes of leaning too much to sence; and sometimes too much to carnal reason: most commonly of pride, of mens seeking themselves, of crosness, of boldness about divine things; and ever of mens wilfulness to have their own minds.

Might I not instance and give example in all these things? And hath not the Church had too sad experience of these things in all generations? Weeds ever creeping up in that garden out of one peice of cursed ground or other, and is never free of them. There must be Heresies, saith the Apostle: there have been Heresies, saith Experience; and there will be Heresies, saith the corrupt nature and heart of man, that will be seeking it self, and hath no mind of obeying the truth. Weighty is that saying of the Apostle, 2 Thes. II. 10, 11. Because they received not the love of the truth, that they might be saved. For this cause God sends them strong delusion that they should believe a lie.

It is more proper to say (and it is more commonly done) that men rather fall in∣to Heresie, than that Heresie falls upon them. That is, that they rather choose it them∣selves, than that they are any way inforced to it. Heresie is a Greek word put into an English dress. And the word in Greek, as Grammarians will tell you, signifies a Wish, a choise. Heresie is a thing that a man takes up of his own wish and choice. And I think it might be a disputable poynt, Whether a Heretic ever took up and maintained his opini∣ons purely out of conscience.

The great Heresie abroad in one party, is Popery. And can I, or you believe, that the ring-leaders of that Religion, that lead the poor, silly people blindfold, do main∣tain that Religion purely out of the principles of a good conscience: when we see they make no conscience of Massacres, Powder-Plots, killing Kings, and disquieting Kingdoms?

The great Heresie abroad in another party is Socinianism. And can I think or be∣lieve, that the ring-leaders in that doctrine do maintain that doctrine purely out of the principles of conscience: when even the whole System and Body of that Divinity doth clearly speak it self to be a crossing even all the Articles of Religion, of what hath been received for sound and orthodox in the Church in all ages?

And I must be excused, if I take Quakerism to be a direful Heresie, and that it is hard to find out that the ring-leaders in it do maintain it purely out of the principles of con∣science; while they are so bitter, high, cross and censorious. You remember the say∣ing of the Apostle, The Wisdom that is from above is first pure, then peaceable, gentle, easie to be entreated, Jam. III. 17. If their wisdom or profession carry those marks; and if their Doctrine carry even any badg of Truth, we do not yet understand it or them.

And as for the Heresie that the Text speaks of, the Sadducees denying those great Ar∣ticles of Religion, The Resurrection, Angels, and Spirits. Can we think they maintai∣ned their opinions meerly out of the princi••ples of conscience; and not rather out of Faction, Sectarism, or some other by respect and regard? Our Saviour chargeth them with Ignorance in the Scripture, and in judging concerning God. Do ye not err, saith he, not knowing the Scriptures, nor the Power of God? And it is not very suspicious, that there was wilfulness in the matter too, that they were resolved to stick to their opinion for some by-ends, that they had, of their own.

Let us a little consider of the Persons, and then of their Opinions.

I. Of the Persons. We read not of Sadducees, but under the second Temple, or af∣ter the return out of Captivity: but when and how they rose then, is something questio∣nable.

Some think there were Sadducees in the time of Ezra, and the Prophets that lived after the Captivity, Haggai, Zechariah and Malachi. And they think that those words, Mal. III. 13. Your words are stout against me, do refer to the Sadducees. And there are

of the Jewish Writers that say, that in the time of Ezra, there were Sadducees, that denyed the World to come. And therefore to affront that Heresie, they of the great Council ordained, that in the end of some prayers, instead of saying Amen, they should say for ever and ever. As instead of Blessed be the Lord Amen, they should say. Blessed be the Lord 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For ever and ever, or as the words do properly signifie To worlds of worlds, or to ages of ages.

Others ascribe the original of Sadducees to a later date: and that one Sadoc was the first author of the Heresie, divers years after these holy Prophets were dead and gone. Which opinion is most embraced both by Jews and Christians.

II. Well, be it the one way or the other; the first singularity of this sect was, that they would receive no poynt of Faith, but what they could see plainly grounded in the Books of Moses. For the other Books of the Old Testament they admitted not of, to be of such authority, as were the Books of Moses. And because they could not find the* 1.3 Resurrection, and the World to come spoke of in plain terms in all Moses, therefore they would not take those Articles into their Creed.

They would be their own choosers, and what they will have to be Scripture must be Scripture; and what they would not have must not be: The great cause of Heresie, which we mentioned before, mens wilfulness to have their own minds. It is a blessed thing to be led by Scripture; for that will lead to Truth and to Heaven. But on the contrary, a cursed thing to lead the Scripture whether a man would have it: For that will certainly end in error and miscarriage.

It is but too common a thing, for men to take up an opinion, or doctrine of their own heads or minds, and as please themselves: and then to lead and strain the Scripture to speak to their opinion, and to maintain it: to make the divine Oracles of God to truckle to their fancies. Like that that Solomon accounts so absurd, and preposterous; to set Servants on horseback, and Princes to lacquy by their horse side, and to trudge afoot. These Sadducees had learned from their Master Sadoc, that there was no Re∣surrection, nor world to come. And to maintain that opinion they will make so bold with Scripture, that that which speaks not plainly of those things, shall be Scripture, but that that does, shall not be at all.

How the Church of Rome dealeth in this kind is very well known. That Church hath taken up cursed and abominable Opinions and Doctrins: and she cries down the Scriptures, and would not have them meddled with. And you know who among us talk so much of the light within them as all-sufficient for their guidance, and salvation: and how they undervalue the Scriptures by that very opinion. But yet will own and wrest, and strain the Scriptures, where they think it may serve their opinion. Men will have their own minds; and would have every thing to serve their humor, and to main∣tain their conceits.

The Arian and Socinian will have Christ to be a Creature, and not God; the Holy Ghost a Creature, and not God. What do they gain by this toward Heaven? Do they not set themselves further off, when they make him that should redeem them, but a Creature like themselves; and him that should sanctifie them, to be but a Creature like themselves? But they must have their own minds. These Sadducees what gained they by their opinion against the Resurrection and world to come? What either profit, or credit, or comfort could their opinion carry with it; that men should die like dogs, or other beasts, and there is an endof them? But they must have their own minds.

And it is like they were well content, there should be no Resurrection nor World to come. For this opinion might very well serve a voluptuous life. For a man to live as he pleased in all voluptuousness, and pleasure, and to hear no more of it: never to be judged, or called to account for what he had done. This is a brave opinion to main∣tain lust and loosness, and all manner of villany. They in Esai. XXII. cry, Let us eat and drink for to morrow we die. One would think they should have been in another tune, when they thought death was so near; and left their jovializing to day, when they think they must dye to morrow. But dying was all the business they looked on, and looked no further. That was bitter to think of, when they must perish with all their delights and pleasures and braveries, but beyond death they little thought of any thing. And so Historians report of the Egyptians, that when they were feasting, and in the height of their frolic and joviality, a man brought in a dead mans skull, and shewed to every one of them, with these words added, Eat and drink, and make merry, for you know not how soon you may be like to this. One would think, that the sight of such a spectacle should have called them to repentance, and mourning and weeping and girding with sackcloth. But they aimed it a clean contrary way: viz. that since they were sure they should die, they should take as much pleasure as they could, while they lived; and lose no time from their voluptuousness, because they knew not how long or short their time might be, and how soon they might be cut off from those delights.

It is more than probable, that the Sadducees maintained their opinion to the like pur∣pose; and were very well content to forgoe the world to come, that they might the freer and with less disquieture enjoy this. The Pharisee fasted, and was of a strict and severe life and conversation; but the Sadducee thought it more delightsome to live more at large, and not to deprive himself of those contents and pleasures that he might have here. And it is more than probable, that he so maintained his opinion upon that account: at least his opinion did suite most properly with such a course.

The Sadducees denying of the Resurrection may justly mind us to make it our Hope, and Awe, unless we also should be Sadducees. Let me use the strain of Paul to Agrippa, Men and Brethren, do you believe a Resurrection? I know you believe it. May I add and say, I know you remember it? This I dare say, that if you do not, I know you have no cause not to remmember it. A thing of the greatest concernment, that ever will befal you: a thing as sure to come to you, as you are sure you have come hitherto: a thing that you can as little avoyd, as you can avoyd death, and a thing that must determine of your eternal state. And do you not remember it? I am sure we have all cause to remember it.

The Prayer of Moses for the people is very reasonable, pathetical and affectionate, Deut. XXXII. 29. O that they were wise, that they understood this, that they would consider their later end. Do you not consider this out of these words, That they that are not wise do not consider this; and out of the thing it self we are speaking of, that the Resurrection is our later end beyond our later end? Death is our later end, but the Resurrection is a later end beyond it. And if the continual remembrance of death be needful (as who will deny it?) the continual remembrance of the Resurrection is as needful. I had al∣most said, is more needful; according to the rate that most men think of death. Oh! how bitter is the remembrance of death to them that are at ease, and in earthly prosperity. But upon what account? Because they must part with all their delights here, and must be no more, as they have been, jocund and jovial and florid. The Roman Emperor of old spoke not only his own sense, but the sense of others, when dying he cryed out, Ah! poor soul, wither must thou go now? Thou must never jest more, nor enjoy thy plea∣sures more, as thou hast done. So they thought of death, but as an end and determining of their bravery here. But, the Resurrection must determine of their state for ever here∣after. And if Solomons whips be whips, Rehoboams whips are scorpions. If death be so sharp to them, to part them from their present delights, what will the Resurrection be, that will state them in a state undelightsome for ever?

Oh! how many sins might we have avoided in the course of our lives, if we had had the serious remembrance and apprehension of the Resurrection? And how many might we yet avoid? In the midst of all our security and mirth and musick to have this as Belshhazzars hand writing upon the Wall in our eye, But will this hold in the day of Re∣surrection? Will this follow me in another world? In the midst of our Pride and Bra∣very to think, shall I be so drest at the Resurrection at the last day? And will this Gal∣lantry stand me in any stead in that day? I cannot but fancy how a Sadducee, that de∣nies the Resurrection, or any that are mindless of it, will be surprized at that day. He thought none should ever rise from the dead at all, and he himself will be raised whe∣ther he will or no. Oh! let me lye still in the dust, will his heart cry; Let the earth cover me, and the Mountains and rocks lie upon me. No, will the alarm of the great Trump sound, Arise thou wretch, and come to judgment. And thou must come, and no avoyding, Eccles. X. 9 Know that for all these things God will bring thee to Judgment. He will do it, and thou canst not hinder him.

And so much concerning the first Article, that a Sadducee put out of his Creed; He* 1.4 would not own, that there will be any Resurrection. It follows, Neither Angel nor Spi∣rit. Now why he should deny this, is a great deal harder to find out, than to find out why he denyed the Resurrection. For that he denyed because he could not find men∣tion of it in plain terms in all Moses. But he finds mention of Angels and Spirits in terms plain enough there.

There is indeed no mention in Moses of the creation of Angels in the History of the Creation. And that might haply give the Sadducee occasion to think there were no such creatures made. But then what will he say, when he meets with the mention of Angels so frequently after? Gen. XXXII. 1. Jacob went on his way, and the Angels of God met him. And Jacob called the name of that place Mahanaim; that is, two Armies: viz. The army of the Angels that met him, and the other army or great train of his own Family. An Army of Angels then, and not one now? Thousands of Angels at Sinai, Deut. XXXIII. 2. and not one extant now? What could a Sadducee think was become of those Angels of which there is so frequent mention in Moses? Were they dead, and not in being, or were they confined to Heaven, and no more to converse with men?

It is not easie to unriddle an Hereticks fancy, a Sadducees mistery. And it is very excusa∣ble ignorance, to be ignorant of the depths of Satan, of the depths of a Sadducean Heretick.

There is not indeed mention of Spirits in Moses in such plain terms, but only of the Spirit of God, and the Spirit of Men. But though there were no more, yet one would have thought that enough to have stopped his mouth, that he should not say; There was no Spirit: when it is said in the very second verse in all Moses, The Spirit of God moved upon the face of the Waters. And Numb. XXVII. 16. Let the Lord, the God of the Spirits of all flesh set a man over the congregation.

The First that offers it self to our consideration in this case, is, The distinction that is* 1.5 here made twixt Angels and Spirits; Neither Angel nor Spirit. And in the next verse, The Pharisees cry out, We find no evil in this man, but if a Spirit or Angel have spoken to him, let us not fight against God. Where the question is, What is meant by a Spirit thus distinguisht from Angels, when the Angels themselves are called Spirits? A further distinction of the Jews may help to clear this. They in their writings thus distinguish, Angels and Spirits and Devils. And among other sayings that hold out this distinction, they have this, All things are subservient to the will and command of the Holy Blessed God, Angels and Spi∣rits, and Devils. Where what is meant by Angels and Devils is easie to understand; but what is meant by Spirit, when so distinguisht from both? viz. walking Ghosts of the dead, as they supposed, or Spectra appearing in the shape of this or that Person, that was dead. So the appearing of a representation of Samuel raised by the Witch of Endor, they would account a Spirit. And that remarkable passage, Luke XXIV. 36, 37. As they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be un∣to you. But they were terrified and affrighted, and supposed they had seen a Spirit. That is, They did not think that it was Jesus in his own person, that stood in the midst of them, but some apparition only in his shape.

Now the Pharisees thought there were such Ghosts and Apparitions. And so did the Heathen also conceive. And Tully a Heathen from that very thing doth plead the Im∣mortality of the Soul. For, saith he, since men that are dead, appear to the living, it is a sign that they also live, though they be dead: and that they are not quite extinguished.

That there have been, and may be such Apparitions, there is no question, and Histo∣ries give us some instances in this kind. As one among many, that famous story of the Ghost of Julius Cesar after his being murthered in the Senate, appearing to Brutus; who had had a chief hand in the murther, and telling him, Vide••is me apud Philippos, Thou shalt see me again at Philippi. And so he did.

And the very forbidding of Necromancy in Scripture doth argue that there may be such Apparitions, Deut. XVIII. 10, 11. There shall not be found among you an Inchanter, or a Witch, or a Charmer, or a consulter with familiar Spirits, or a Wizzard, or a Necro∣mancer. Now what is a Necromancer? The very Greek word speaks it, that it is one that consults or asks Council of the Dead; as the Witch of Endor would do of Samuel. And there is a hint of such a thing, Esai. VIII. 19. should not a people seek unto their God? should they seek for the living to the dead?

Now though the Pharisees with the Law condemned this wickedness, and witchcraft of consulting the dead: yet if any such Apparition offered it self voluntary without such calling forth by Sorcery, they accounted it to be harkened to. Therefore they say, If a Spirit or an Angel have spoken to him, let us not fight against God. But the Sad∣ducees denied there was any such thing as Spirit or Angel.

Where a Second question ariseth Whether they thought, there were no such Incorporeal* 1.6 substances, as Angels or Spirits: Or whether their meaning was, that the appearing of Angels and Spirits was now ceased, and to be no more.

There is an expression something like this later. Joh. VII. 39. The Holy Ghost was not yet, because Jesus was not yet glorified. The Holy Ghost was not yet, for so the ori∣ginal Greek hath it exactly. And was there ever a time when the Holy Ghost was not in being? Our English hath well resolved it in adding one word, The Holy Ghost was not yet given. He was in being from all Eternity, but he was not given and bestowed upon men, as he was to be, when Jesus should be glorified. And so in that answer of certain Ephesians to Paul, Act. 19. 2. We have not so much as heard, whether there be any Holy Ghost. Yes, they had heard that a thousand times over, that there was an Holy Ghost. But their meaning is, we have not heard, whether he be restored again to Israel, since his departing away after the death of Zechary and Malachi and those last Prophets. So if the Sadducees did acknowledg such things in being, as Angels and Spirits; yet they might deny, that such things were in acting then. No appearing of Angels and Spirits then, for that was clean vanished.

It was most true, that after the death of those last Prophets, the Spirit of Prophesie and Revelation departed from Israel, till the coming in of the Gospel. For a matter of four hundred years, no Vision, no Prophesie, no appearing of Angels, no Oracle by Urim and Thummim, no extraordinary gifts of the Holy Ghost. Samsons locks and strength shaved off and gone. And those great privileges, that that people had been blessed and honoured withal, clean departed and gone away. And hence it was that the Samaritans durst compare with the Jews for the better Religion, and mount Geri∣zim at Sechem compares with Jerusalem, as the truer and purer place of worship. For the honour and ornaments of Jerusalem were gone, her Prophets and the Spirit of Prophesy.

It is observable what is said in the last clause of the Text, The Pharisees confess both,* 1.7 Why? He had spoken of three things that the Sadducees denyed▪ The Resurrection, An∣gel, Spirit. And therefore it seems more proper to have said, The Pharisees confess all when he speaks of three, than to say they confess both, when he speaks of three. But he makes these two later but as one; and so distinguishes the things into two parts: the Resurrection was one thing the Sadducees denied, and Angels and Spirits was another one thing. And so by the addition of the word Spirit he intimates, that the Sadducee de∣nyed all Angelical and Spiritual Substance. And so Expositors observe upon this: That he thought that even God himself is not a Spiritual, but a Corporeal or bodily substance: That the Good or Evil Angels that are mentioned, mean nothing but good and evil mo∣tions of mens minds. And that the Soul of man is not a Spirit, but a Crasis, or mixture of some certain humors, and temperaments. And that by the Spirit of God, is meant on∣ly his Mind; and by the Spirit of man his breath.

Strange and mad Divinity and Philosophy! And a strangeworld that this man con∣ceives! A world that hath neither Angel in it, nor Devil: and only a Corporeal God in it. Souls that are bodily in the midst of the body, and that must dye as well as the body, when the body dies. And a world that must comprehend all that ever must be. And that there is to be no world to come, nor any other world but this.

Men of gross and thick and muddy minds! that either could not believe but what they saw; or could not but believe, that what they saw not was like to what they saw. That could not believe that there were Angels or Spirits, because they saw them not: and could not but believe, that God and Souls were like to bodily thing that they saw.

Their sad and fatal case and blindness may justly give us warning and advise what clear minds we ought to get to judge of divine things, and rightly to apprehend of things, that are above sense or seeing. The greatest things of our concernment are out of sight, viz. God, our Souls, Guilt, Grace, Hell, Heaven and Eternity, to omit to speak of Angels and Devils. We are not to look to the things that are seen, but to the things that are not seen, as the Apostle gives us intimation, 2 Cor. IV. ult. and in divers other places.

Now what are we to do in this case? Not believe them because we do not see them? This is Thomas his faith or infidelity rather not to believe that Christ is risen, unless we see in his hands the print of the nayls. Or shall we cavil with God, for that he hath not made these things visible, and not laid them conspicuous to our eyes, as he hath done bodily things? God would be loved, served, feared. Why doth he not shew himself visibly to us, that we might see him, and so love and serve and fear him? He would have us to avoid sin, and guilt: if he had made these things visible, as a dangerous pit or gulph or precipice is visible, we should then avoyd them. But now we must avoid a thing we see not. We are bidden to resist the Devil. Why, we cannot see him, and we would not see him. And we are bidden to take care of our Souls. They are things invisible and we cannot see, what they are, and how they are.

Yes; God hath given us an eye to see those things; an invisible eye to see things invisible. So it is said of Moses, that he saw him that was invisible. For the discerning of any thing, there are three things requisite, an Eye to see, and Light to see by, and a just or competent distance, that the thing to be seen be not too far; for then it is not to be seen. God hath provided for us all these things, for our seeing and knowing the things, which it concerns us to know, though they be invisible; if we be not wanting to our selves.

How much is comprehended in those words of God, which he uses, when he is about to create man? Let us make man after our own image. And God made man after his own image. Now you must refer this Image or Similitude more especially to the Soul: for the Body can little be said to be the Image of God, who is not a Body. But in how many things doth the Soul resemble him?

• God is Invisible And so is the Soul.
• God is Spirit And so is the Soul.
• God is Immortal.And so is the Soul.

But more especially doth the Soul resemble God in the faculty and constitution of the mind: God being a pure Intellect or Mind, and all-knowing: and the mind of man re∣presenting him in its great capacity of knowledge and understanding. That the Soul represents God in being Invisible, Spiritual, Immortal, as He is, we may call it a passive representation of God, pictured upon the constitution of the Soul. But the Souls re∣presenting God in knowing, understanding, discerning of things, we may very properly call an active representation of him: laying forth in action, as he also acteth. The Ser∣pent in tempting Eve, concludes that the proper and most compleat resemblance of God is in Knowledge. Ye shall be as Gods knowing good and evil. And he guessed not amiss, as relating to that representation of God, that is in the Essence of the Soul. For observe that of the Apostle, Col. III. 10. And have put on the new man, which is renewed in knowledge after the image of him that created him.

And the only specimen, or evidence and declaration that Adam gave of the perfection of his nature, while he stood in innocency, was the demonstration of his wisdom or knowledge, in that he could and did name all creatures according to their nature. God brought all creatures to him, to see what he would name them: and he had the know∣ledge upon the very first sight of them to understand their nature; and he named them according to their nature. Knowledge and Understanding was natural and essential to Adam, as he was a man▪ a reasonable creature. Therfore by his fall he did not lose that Faculty, though he abated of the measure of it. For it was essential to his Soul to be an understanding Soul, and it could not be a Soul without it.

Let us compare the Angels that fell and Adam falling, together. They were both created holy and righteous alike. For I make no question, but Adam was created eve∣ry whit as holy as those Angels were created. And they were both created of great knowledge and understanding but not both alike; for I make no question, but the An∣gels were endued with the more knowledge. But how was it with them when they fell?

First, they both did quite lose their holiness and righteousness. For that was not es∣sential to their being but additional to their perfection. And their perfection they lost by their Fall; their Essence and being they could not lose. Now though they both alike lost, and quite lost their Holiness and Righteousness: yet their loss of it was not alike. For the fallen Angels lost also the capacity, the possibility of ever being holy and righteous again: fallen man did not so.

Secondly, As to their Knowledge and Understanding, they neither of them utterly lost that; nor what they retained of that did they retain alike. For fallen man lost the greatest and main part of that knowledge, wherein he was created; but the fallen An∣gels lost not so much. Whatsoever they lost of the knowledge of Spiritual things, they lost little of the knowledge of Natural. But fallen man lost the knowledge of both. But he lost not the capacity of recovery of the better part, viz. the knowledge of Spiri∣tual things again.

Those Hebrew words of Moses, Gen. I. 14, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which our English hath rendred Let there be lights in the Firmament of Heaven; some would have rendred, Let there be Light-fats, or Light-Vessels; viz. to receive and hold that light, that had shone the three first days of the Creation before Sun and Moon were made. As if the Sun and Moon were not light bodies of themselves, but only bodies fitted to hold that light that shone before. Our minds now under our Fall, God knows, are opacous and dark things; and we can know nothing as we ought to know. But yet our minds are Vessels capable to receive and hold that knowledge and understanding that we have lost. And it is not im∣possible for us to receive and recover that knowledge, the loss of which hath undone us. As the Schools distinguish between Potentia and Actus, so are we here between Capacity and Activity. Our natural minds as of themselves are far from knowing spiritual things, as we ought to know them: but there is a possibility, a capability in our minds to know them. Any one mind is able to receive and hold all the knowledge that is in the world, if God put it there.

The mind is capable to know things distant, things out of sight, things invisible, all things that are needful to be known, and to know them as they ought to be known. And if a Sadducee will not believe what he cannot see, it is not through any uncapabi∣lity in his mind, wanting in the constitution of his Soul; but it is through his own per∣verting of his mind, that he will not labour his mind to discern what he might do.

It is an old question in the Schools, An animae sint aequales, Whether all Souls are alike? Is the Soul of him that sits upon the throne, and of the servant behind the mill alike? Are the Souls of the learned Doctors in the chair, and of him could never read a letter alike?. All Souls are mine, saith God, Ezek. XVIII. And all Souls are his alike under divers notions. But are all alike in themselves? Yes, as to the essential constitution of the Soul they are alike. The beggars Soul Intellectual, Spiritual, Immortal, as well as the Soul of the Prince or Potentate. The Soul of the most unlearned indued with Will,

with a Conscience; I, and with capacity of knowing, as well as the profoundest Scho∣lar: viz. Of knowing those things, that are needful for him to know. If there be con∣currence of those circumstances that may bring that capacity into act.

You know who they are, that cry up so much the light within them. Which when* 1.8 they have the made best of they can, they can make no more of it, than The light of nature, which is but a dim light to lead to Heaven. May we not distinguish between the light of Morality, and the light of Divinity? The light of nature is the light of Morality. And even a natural, unregenerate person hath the light of Morality within him; that teacheth him, Thou shalt not steal, thou shalt not kill, nor commit adultery, nor be a false wit∣ness, and Thou shalt do to another, as thou wouldest be done to thy self. Though too com∣monly such persons put the light under a bed, or under a bushel. But can this light teach him the great misteries of salvation, Grace, Faith, Justification, Eternity, Hell and Heaven? Another kind of light is required for this, than the dim candle of the light of nature. David made the Word of God the light to his feet, and the lantern to his paths; and the light within him did not serve his turn.

And the very reason why both Sadducees and Pharisees fell and continued in their error and blindness, was because they would not use the Scripture for their guid to lead them better. The Sadducees refused the other parts of Scripture, besides Moses, which would have instructed them better about the Resurrection and the World to come. And the Pharisees abused both Moses and the other parts of Scripture by their Glosses and Traditions. Whereby they made them speak their own mind, and not the mind of God. And it is no wonder, if they both walked blindly in the dark, when they refu∣sed the light, that should have guided them.

It is true that there is a capability in the minds of all men to know what they ought* 1.9 to know for their salvation: but that that capacity should come into act and reality, is required more than the more composure of our natural minds. For the Apostle tells us, That the natural man receiveth not the things of God; nor can he discern them, be∣cause they are spiritually to be discerned. The Lamps in the Tabernacle and Temple were to burn continually; but the Priest was to dress them morning and evening, else they would not burn, as they should do. The mind or Spirit of man within him, as Solomon tells us, is the Lords candle. But every man is to be a Priest to himself in this regard, to dress and snuff and take care of this candle, that it may burn bright. For you read of a corrupt mind, of a fleshly mind, of a vain mind: and such a candle is like to burn but coursly, if there be not constant care to mend it.

The word Mind, or the thing, the Mind of man, doth signifie and import two things,* 1.10 viz. The Understanding, and the Bent or Inclination of the Soul: The Mind and the Spirit of the mind, as the Apostle expresses it, Be renewed in the Spirit of your Mind, Eph. IV. 23. The mind knows and understands such and such things, but the Spirit of the mind may sway clean contrary to what it understands. And it is too commonly the cause of mens erring about things of Religion, that the bent of their mind is averse to embrace and receive that that their mind doth or might know.

In a natural and unregenerate Soul, the Will generally sways both Understanding and Conscience. But in a good Soul, Understanding and Conscience sways the Will; it is moved by those wheels, but it moves not them. You remember that saying of the Apostle, they would not receive the love of the truth, therefore &c.

And this is a very common cause of ignorance and error, because men will not know and embrace the truth. My people love to have it so, as God complains in the Prophet. There is no ignorance like the ignorance that is wilful; and none so blind as he that will not see, but will put out his own eyes. These Sadducees might have seen better, might have known better, but they would not know, nor see. The Pharisees might have taught them better in those poynts about which they erred, but they scorned to be taught by them. The Word of God would have taught them better, if they would have embraced it. But they were prejudiced against it, and forestalled by their own opinion. They had drunk in their error about No resurrection and no Angel nor Spirit, from their Teachers and from their Youth; and to that they will stick and hear nothing against it. As he of old, Though I see reason in that thou teachest; when one taught the Gospel, yet I have been taught and trained up otherways, and there I must and will hold.

And this is all the reason that the most in the Romish Religion can give of their Re∣ligion: It is the old Religion, the Religion in which their Fathers, Grandfathers, and Ancestors were born, bred, lived and dyed; and by no means must they forsake their Fathers Religion. As he in the story, that professed that he would go to Hell, whe∣ther

he was told his Ancestors were gone, because they were Heathen, rather than to go to Heaven alone.

In enumerating the immediate causes of heresie and error, this comes not in the last rank of them, that men are and will be wedded to their own opinion, and will not be moved from the fancy, that they have enclined to and taken up. And those words of the Apostle may hint another cause and reason of it, 2 Pet. III. 5. For this they are wil∣lingly ignorant of. And that willing and wilful ignorance is most commonly the parent of such a paradox and strange brood.

The only Inference I shall make from the whole discourse is, that we labour to know the truth and to keep it. Christians, it is not a small promise that our Saviour maketh, Joh. VIII. 32. Ye shall know the truth, and the truth shall make you free. There is a wheel within a wheel: one promise within another. First, the truth shall make you free. Secondly, Ye shall know the truth; without which the other promise would little avail them. The freedom he speaks of is freedom from sin, as he shews in his discourse fol∣lowing; and the way, the only way to come to attain this freedom is by the know∣ledge of the truth. So great a thing is it to know the truth, to embrace the truth, and to keep in it. And it is not so slight, and small a thing, as men commonly make of it to take up new opinions either impertinent to the truth, or contrary to it. By our stand∣ing to the truth or falling from it, we must stand or fall. And as we have stood to it, or fallen from it, we must be judged at the last day.

But in the different and various opinions that are abroad in the world, how shall I do to pitch upon the right? I am unlearned, and cannot sist differing opinions with reason and argument, as learned men can, and therefore how should I do to chuse the right and keep in it? An objection that a stander by at Jerusalem, that was neither Pharisee nor Sadducee might have made about the poynts in controversie between these two Sects. The Pharisee says, There is a Resurrection of the dead, there are Angels and Spi∣rits. And the Sadducee denies both. How should I that am unlearned know whether side to take, and whether opinion to cleave to?

The first answer I should make, not to wade into any Scholastic dispute upon this matter, should be, Pray earnestly to God for his direction: to the God of truth, that he would direct you into the way of truth. At the Tabernacle and Temple, when the Lamps were dressed, and mended, Incense also was offered at the same time. Prayer is to go along with the dressing of the candle of our minds. It was Davids constant prayer for himself, that God would inlighten his understanding: and it was the Apostles prayer for Timothy, The Lord give thee understanding in all things. It was the Profession once of a very good man, and a very learned, I ever obtained more knowledge of divine things by prayer, than by all my study. He took the right way to attain knowledge, fol∣lowing the rule prescribed by the Holy Apostle, If any man want wisdom let him ask it of God, Jam. I. 5. And he had Solomons copy before him, Lord give me wisdom. And it is not the least cause of the ignorance that is in the world, that men do no more pray for understanding. How needful is such prayer every Lords day morning, but how few do conscientiously make it?

We think we are wise enough, and know enough, and that a little ado will help us to stock enough of understanding. So did the great wise ones among the Jews. They were called the Wise men, and they thought they were Wise men; And, This people that know∣eth n••t the Law are cursed: but they knew it. And, The people are blind; but, Are we blind also? And yet those Wise men knew not the things of their Peace, nor the day of their Visitation.

Secondly, A means and an only means to know truth, to avoid error, and to judge clearly of the things we ought to know, is to get and keep our minds clear from lusts. If thine eye be single thy whole body shall be full of light. And 2 Pet. III. 1. Stir up your pure minds. Such minds are likely to receive the truth in love. As the pure in heart shall see God. So they shall see the things of God. Lusts, like coloured glass, make men misjudge. Heresie seldom proceeds from bare ignorance, but from one lust or other.

Notes

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  II.
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  I.
• * 1.3

  I.
• * 1.4

  II.
• * 1.5

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• * 1.6

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  III.
• * 1.8

  IV.
• * 1.9

  V.
• * 1.10

  VI.