Chapter 9

I know not how strong malice might make this objection to appear; but surely in reason it is very weak; for it wholly depends upon a gross mistake of the nature of God and his providence, as if it did not extend to the smallest things; as if God did not know all things that He hath made, and had them not always in His view, and perfectly under His command; and as if it were a trouble and burden to infinite knowledge and power to understand and order the least things; whereas infinite knowledge and power can know and manage all things with as much ease as we can understand and order any one thing; so that this objection is grounded upon a low and false apprehension of the Divine nature, and is only fit for Epicurus and his herd, who fancied to themselves a sort of slothful and unthinking deities, whose happiness consisted in their laziness, and a privilege to do nothing.

I proceed therefore to the second objection, which is more close and pressing; and this is leveled against the resurrection in some particular instances. I will mention but two, by which all the rest may be measured and answered.

One is, of those who are drowned in the sea, and their bodies eaten up by fishes, and turned into their nourishment: and those fishes perhaps eaten afterward by men, and converted into the substance of their bodies.

The other is of the cannibals; some of whom, as credible relations tell us, have lived wholly or chiefly on the flesh of men; and consequently the whole, or the greater part of the substance of their bodies is made of the bodies of other men. In these and the like cases, wherein one man's body is supposed to be turned into the substance of another man's body, how should both these at the resurrection each recover his own body? So that this objection is like that of the Sadducees to our Savior, concerning a woman that had seven husbands: they ask, "whose wife of the seven shall she be at the resurrection?" So here, when several have had the same body, whose shall it be at the resurrection? and how shall they be supplied that have it not?

This is the objection; and in order to the answering of it, I shall premise these two things:

1. That the body of man is not a constant and permanent thing, always continuing in the same state, and consisting of the same matter; but a successive thing, which is continually spending and continually renewing itself, every day losing something of the matter which it had before, and gaining new; so that most men have new bodies oftener than they have new clothes; only with this difference, that we change our clothes commonly at once, but our bodies by degrees.

And this is undeniably certain from experience. For so much as our bodies grow, so much new matter is added to them, over and beside the repairing of what is continually spent; and after a man come to his full growth, so much of his food as every day turns into nourishment, so much of his yesterday's body is usually wasted, and carried off by insensible perspiration--that is, breathed out at the pores of his body; which, according to the static experiment of Sanctorius, a learned physician, who, for several years together, weighed himself exactly every day, is (as I remember) according to the proportion of five to eight of all that a man eats and drinks. Now, according to this proportion, every man must change his body several times in a year.

It is true indeed the more solid parts of the body, as the bones, do not change so often as the fluid and fleshy; but that they also do change is certain, because they grow, and whatever grows is nourished and spends, because otherwise it would not need to be repaired.

2. The body which a man hath at any time of his life is as much his own body as that which he hath at his death; so that if the very matter of his body which a man had at any time of his life be raised, it is as much his own and the same body as that which he had at his death, and commonly much more perfect; because they who die of lingering sickness or old age are usually mere skeletons when they die; so that there is no reason to suppose that the very matter of which our bodies consists at the time of our death shall be that which shall be raised, that being commonly the worst and most imperfect body of all the rest.

These two things being premised, the answer to this objection can not be difficult. For as to the more solid and firm parts of the body, as the skull and bones, it is not, I think, pretended that the cannibals eat them; and if they did, so much of the matter even of these solid parts wastes away in a few years, as being collected together would supply them many times over. And as for the fleshy and fluid parts, these are so very often changed and renewed that we can allow the cannibals to eat them all up, and to turn them all into nourishment, and yet no man need contend for want of a body of his own at the resurrection--viz., any of those bodies which he had ten or twenty years before; which are every whit as good and as much his own as that which was eaten.

Having thus shown that the resurrection is not a thing incredible to natural reason, I should now proceed to show the certainty of it from divine revelation. For as reason tells us it is not impossible, so the word of God hath assured us that it is certain. The texts of Scripture are so many and clear to this purpose, and so well known to all Christians, that I will produce none. I shall only tell you that as it is expressly revealed in the gospel, so our blest Savior, for the confirmation of our faith and the comfort and encouragement of our hope, hath given us the experiment of it in his own resurrection, which is "the earnest and first-fruits of ours." So St. Paul tells us that "Christ is risen from the dead, and become the first-fruits of them that slept" And that Christ did really rise from the dead, we have as good evidence as for any ancient matter of fact which we do most firmly believe; and more and greater evidence than this the thing is not capable of; and because it is not, no reasonable man ought to require it.

Now what remains but to conclude this discourse with those practical inferences which our apostle makes from this doctrine of the resurrection; and I shall mention these two:

The first for our support and comfort under the infirmities and miseries of this mortal life.

The second for the encouragement of obedience and a good life.

1. For our comfort and support under the infirmities and miseries of this mortal state. The consideration of the glorious change of our bodies at the resurrection of the just can not but be a great comfort to us, under all bodily pain and sufferings.

One of the greatest burdens of human nature is the frailty and infirmity of our bodies, the necessities they are frequently prest withal, the manifold diseases they are liable to, and the dangers and terrors of death, to which they are continually subject and enslaved. But the time is coming, if we be careful to prepare ourselves for it, when we shall be clothed with other kind of bodies, free from all the miseries and inconveniences which flesh and blood is subject to. For "these vile bodies shall be changed, and fashioned like to the glorious body of the Son of God." When our bodies shall be raised to a new life, they shall become incorruptible; "for this corruptible shall put on incorruption, and this mortal must put on immortality; and then shall be brought to pass the saying that is written, death is swallowed up in victory." When this last enemy is conquered, there shall be no "fleshly lusts" nor brutish passions "to fight against the soul; no law in our members to war against the laws of our minds"; no disease to torment us; no danger of death to amaze and terrify us. Then all the passions and appetites of our outward man shall be subject to the reason of our minds, and our bodies shall partake of the immortality of our souls. It is but a very little while that our spirits shall be crusht and clogged with these heavy and sluggish bodies; at the resurrection they shall be refined from all dregs of corruption, and become spiritual, and incorruptible, and glorious, and every way suited to the activity and perfection of a glorified soul and the "spirits of just men made perfect."

2. For the encouragement of obedience and a good life. Let the belief of this great article of our faith have the same influence upon us which St. Paul tells it had upon him. "I have hope toward God that there shall be a resurrection of the dead, both of the just and unjust; and herein do I exercise myself always to have a conscience void of offense toward God and toward man." The firm belief of a resurrection to another life should make every one of us very careful how we demean ourselves in this life, and afraid to do anything or to neglect anything that may defeat our hopes of a blest immortality, and expose us to the extreme and endless misery of body and soul in another life.

Particularly, it should be an argument to us, "to glorify God in our bodies and in our spirits"; and to use the members of the one and the faculties of the other as "instruments of righteousness unto holiness." We should reverence ourselves, and take heed not only how we defile our souls by sinful passions, but how we dishonor our bodies by sensual and brutish lusts; since God hath designed so great an honor and happiness for both at the resurrection.

So often as we think of a blest resurrection to eternal life, and the happy consequences of it, the thought of so glorious a reward should make us diligent and unwearied in the service of so good a Master and so great a Prince, who can and will prefer us to infinitely greater honors than any that are to be had in this world. This inference the apostle makes from the doctrine of the resurrection. "Therefore, my beloved brethren, be ye steadfast, immovable, always abounding in the work of the Lord; for as much as ye know that your labor is not in vain in the Lord."

Nay, we may begin this blest state while we are upon earth, by "setting our hearts and affections upon the things that are above, and having our conversation in heaven, from whence also we look for a Savior, the Lord Jesus Christ, who shall change our vile bodies, that they may be fashioned like unto his glorious body, according to the working whereby he is able to subdue all things to himself."

"Now the God of peace, who brought again from the dead our Lord Jesus Christ, the great Shepherd of the sheep, through the blood of the everlasting covenant, make us perfect in every good work to do his will, working in us always that which is pleasing in his sight, through Jesus Christ, to whom be glory forever. Amen."

HOWE

THE REDEEMER'S TEARS OVER LOST SOULS

BIOGRAPHICAL NOTE

John Howe, a leading writer and divine under the Commonwealth, was born in 1630, at Loughborough, in Leicestershire, England. He was educated at Cambridge and Oxford, and ordained by Charles Herle, rector of Winwick, whom he styled, "a primitive bishop." He became chaplain to Cromwell and his son Richard. Among his contributions to Puritan theology are "The Good Man the Living Temple of God," and "Vanity of Men as Mortal," He was a man of intellect and imagination. His sermons, tho often long and cumbersome, are marked by warmth of fancy and a sublimity of spirit superior to his style. Howe was a leading spirit in the effort made for the union of the Congregational and Presbyterian bodies. He died in 1705.

HOWE

1630-1705

THE REDEEMER'S TEARS OVER LOST SOULS

_And when He was come near, He beheld the city, and wept over it, saying, If thou hadst known, even thou, at least in this thy day, the things which belong to thy peace! But now they are hid from thine eyes_.--Luke six., 41, 42.

Such as live tinder the gospel have a day, or a present opportunity, for the obtaining the knowledge of those things immediately belonging to their peace, and of whatsoever is besides necessary thereunto. I say nothing what opportunities they have who never lived under the gospel, who yet no doubt might generally know more than they do, and know better what they do know. It suffices who enjoy the gospel to understand our own advantages thereby. Nor, as to those who do enjoy it, is every one's day of equal clearness. How few, in comparison, have ever seen such a day as Jerusalem at this time did I made by the immediate beams of the Sun of Righteousness! our Lord Himself vouchsafing to be their Instructor, so speaking as never man did, and with such authority as far outdid their other teachers, and astonished the hearers. In what transports did He use to leave those that heard Him, wheresoever He came, wondering at the gracious words that came out of His mouth! And with what mighty and beneficial works was He went to recommend His doctrine, shining in the glorious power and savoring of the abundant mercy of Heaven, so that every apprehensive mind might see the Deity was incarnate. God was come down to entreat with men, and allure them into the knowledge and love of Himself. The Word was made flesh. What unprejudiced mind might not perceive it to be so? He was there manifested and vailed at once; both expressions are made concerning the same matter. The divine beams were somewhat obscured, but did yet ray through that vail; so that His glory was beheld of the only-begotten Son of His Father, full of grace and truth.

This Sun shone with a mild and benign, but with a powerful, vivifying light. In Him was life, and that life was the light of men. Such a light created unto the Jews this their day. Happy Jews, if they had understood their own happiness! And the days that followed to them (for a while) and the Gentile world were not inferior, in some respects brighter and more glorious (the more copious gift of the Holy Ghost being reserved unto the crowning and enthroning of the victorious Redeemer), when the everlasting gospel flew like lightning to the uttermost ends of the earth, and the word which began to be spoken by the Lord Himself was confirmed by them that heard Him, God also Himself bearing them witness with signs, and wonders, and gifts of the Holy Ghost. No such day hath been seen this many an age. Yet whithersoever this same gospel, for substance, comes, it also makes a day of the same kind, and affords always true tho diminished light, whereby, however, the things of our peace might be understood and known. The written gospel varies not, and if it be but simply and plainly proposed tho to some it be proposed with more advantage, to some with less, still we have the same things immediately relating to our peace extant before our eyes ...

This day hath its bounds and limits, so that when it is over and lost with such, the things of their peace are forever hid from their eyes. And that this day is not infinite and endless, we see in the present instance. Jerusalem had her day; but that day had its period, we see it comes to this at last, that now the things of her peace are hid from her eyes. We generally see the same thing, in that sinners are so earnestly prest to make use of the present time. To-day if you will hear His voice, harden not your hearts. They are admonished to seek the Lord while He may be found, to call upon Him when He is nigh. It seems some time He will not be found, and will be far off. They are told this is the accepted time, this is the day of salvation ... As it is certain death ends the day of grace with every unconverted person, soit is very possible that it may end with divers before they die; by their total loss of all external means, or by the departure of the blest Spirit of God from them; so as to return and visit them no more.

How the day of grace may end with a person, is to be understood by considering what it is that makes up and constitutes such a day. There must become measure and proportion of time to make up this (or any) day, which is as the substratum and ground fore-laid. Then there must be light superadded, otherwise it differs not from night, which may have the same measure of mere time. The gospel revelation some way or other, must be had, as being the light of such a day. And again there must be some degree of liveliness, and vital influence, the more usual concomitant of light; the night doth more dispose men to drowsiness. The same sun that enlightens the world disseminates also an invigorating influence. If the Spirit of the living God do no way animate the gospel revelation, and breathe in it, we have no day of grace. It is not only a day of light, but a day of power, wherein souls can be wrought upon, and a people made willing to become the Lord's. As the Redeemer revealed in the gospel, is the light of the world, so He is life to it too, tho neither are planted or do take root everywhere. In Him was life and that life was the light of men. That light that rays from Him is vital light in itself, and in its tendency and design, tho it be disliked and not entertained by the most. Whereas therefore these things must concur to make up such a day; if either a man's time, his life on earth, expire, or if light quite fail him, or if all gracious influence be withheld, so as to be communicated no more, his day is done, the season of grace is over with him. Now it is plain that many a one may lose the gospel before his life end; and possible that all gracious influence may be restrained, while as yet the external dispensation of the gospel remains. A sinner may have hardened his heart to that degree that God will attempt him no more, in any kind, with any design of kindness to him, not in that more inward, immediate way at all--_i.e._, by the motions of His Spirit, which peculiarly can impart nothing but friendly inclination, as whereby men are personally applied unto, so that can not be meant; nor by the voice of the gospel, which may either be continued for the sake of others, or they contained under it, but for their heavier doom at length. Which, tho it may seem severe, is not to be thought strange, much less unrighteous.

It is not to be thought strange to them that read the Bible, which so often speaks this sense; as when it warns and threatens men with so much terror. For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a fearful looking for judgment, and fiery indignation, which shall devour the adversaries. He that despised Moses's law died without mercy, under two or three witnesses; of how much sorer punishment, suppose ye, shall he be thought worthy who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith He was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? And when It tells us, after many overtures made to men in vain, of His having given them up. "But my people would not hearken to my voice; and Israel would none of me; so I gave them up unto their own hearts' lust: and they walked in their own counsels;" and pronounces, "Let him that is unjust be unjust still, and let him which is filthy be filthy still," and says, "In thy filthiness is lewdness, because I have purged thee, and thou wast not purged; thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee." Which passages seem to imply a total desertion of them, and retraction of all gracious influence. And when it speaks of letting them be under the gospel, and the ordinary means of salvation, for the most direful purpose: as that, "This child (Jesus) was set for the fall, as well as for the rising, of many in Israel"; as that, "Behold, I lay in Zion a stumbling, and a rock of offense"; and, "The stone which the builders refused, is made a stone of stumbling, and a rock of offense, even to them which, stumble at the word, being disobedient, whereunto also they were appointed"; with that of our Savior Himself, "For judgment I am come into this world, that they which see not might see; and that they which see, might be made blind." And most agreeable to those former places is that of the prophet, "But the word of the Lord was unto them precept upon precept, line upon line, here a little and there a little; that they might go, and fall backward, and be broken, and snared, and taken." And we may add, that our God hath put us out of doubt that there is such a sin as that which is eminently called the sin against the Holy Ghost; that a man in such circumstances, and to such a degree, sin against that Spirit, that He will never move or breathe upon him more, but leave him to a hopeless ruin; tho I shall not in this discourse determine or discuss the nature of it. But I doubt not it is somewhat else than final impenitency and infidelity; and that every one that dies, not having sincerely repented and believed, is not guilty of it, tho every one that is guilty of it dies impenitent and unbelieving, but was guilty of it before; so it is not the mere want of time that makes him guilty. Whereupon, therefore, that such may outlive their day of grace, is out of the question ...

Wherefore, no man can certainly know, or ought to conclude, concerning himself or others, as long as they live, that the season of grace is quite over with them. As we can conceive no rule God hath set to Himself to proceed by, in ordinary cases of this nature; so nor is there any He hath set unto us to judge by, in this case. It were to no purpose, and could be of no use to men to know so much; therefore it were unreasonable to expect God should have settled and declared any rule, by which they might come to the knowledge of it. As the case is then, viz.: there being no such rule, no such thing can be concluded; for who can tell what an arbitrary, sovereign, free agent will do, if he declare not his own purpose himself? How should it be known, when the Spirit of God hath been often working upon the soul of man, that this or that shall be the last act, and that he will never put forth another? And why should God make it known? To the person himself whose case it is, 'tis manifest it could be of no benefit. Nor is it to be thought the Holy God will ever so alter the course of His own proceedings but that it shall be finally seen to all the world that every man's destruction was entirely, and to the last, of himself. If God had made it evident to a man that he were finally rejected, he were obliged to believe it. But shall it ever be said, God hath made anything a man's duty which were inconsistent with his felicity. The having sinned himself into such a condition wherein he is forsaken of God is indeed inconsistent with it. And so the case is to stand--_i.e._, that his perdition be in immediate connection with his sin, not with his duty; as it would be in immediate, necessary connection with his duty, if he were bound to believe himself finally forsaken and a lost creature. For that belief makes him hopeless, and a very devil, justifies his unbelief in the gospel, toward himself, by removing and shutting up, toward himself, the object of such a faith, and consequently brings the matter to this state that he perishes, not because he doth not believe God reconcilable to man, but because, with particular application to himself, he ought not so to believe. And it were most unfit, and of very pernicious consequence, that such a thing should be generally known concerning others....