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And now to return to the place objected—"Flesh and blood shall not inherit the kingdom of God." It cannot be truly understood that that flesh which is man's nature shall not enter the kingdom; for then, as I said before, Christ must lose his members, the purchase of his blood, the vessels and temples of his Spirit; for all this is our body. Again, then Christ also, in that his body, which is also our flesh and blood, is not in glory, contrary to the whole current of the New Testament (Heb 2:14,15; 7:24,25; 8;3,4; 10:10-12; Rev 1:18; 2:8).

Yea, it would be nonsense to say, there should be a resurrection, and that our vile body shall be changed, "and made like to the glorious body of the Son of God;" if this body do not at all rise again, but some other thing, which is not in us, and our nature. But to be short, the apostle here, when he saith, "Flesh and blood cannot inherit," &c., speaks properly of that mortality and weakness that now attends our whole man, and not of our real substantial body itself. For after he had said, "Flesh and blood cannot inherit the kingdom of God," he adds, "neither doth corruption inherit incorruption," which two sayings are answerable to what he presently adds, saying, "Behold, I shew you a mystery; we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead"—mark, "the dead shall be raised incorruptible"—that is, the dead shall be so raised as that in their rising, incorruption shall possess them instead of corruption, and immortality instead of that mortality that descended to the grave with them,—"for this corruptible"—mark, this corruptible—"must put on incorruption, and this mortal must put on immortality." Mark, I say, it is this corruptible, and this mortal, that must be raised, though not corruptible and mortal, as it was buried; but immortal and incorruptible; it shall leave its grave-clothes of corruption and mortality behind it (1 Cor 15:50-53).

THIRD. The manner of their rising, the apostle doth more distinctly branch out a little above in four particulars, which particulars are these that follow: 1. It is sown in corruption; it is raised in incorruption. 2. It is sown in dishonour, it is raised in glory. 3. It is sown in weakness, it is raised in power. 4. It is sown a natural body, it is raised a spiritual body (1 Cor 15).

1. It is raised in incorruption. We are brought into this world by sin and corruption; corruption is our father, and in sin did our mother conceive us (Job 17:14; Psa 51:5). And hence it is that we have our life, not only like a span, shadow, or post, for shortness, but also, that it is attended with so much vanity and vexation of spirit. But now being raised from the dead incorruptible, which is also called a begetting and birth, these things that now in our life annoy us, and at last take away our life, are effectually destroyed; and therefore we live for ever, as saith the Spirit—"And there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things," that is, all our corruptibleness, "are passed away" (Rev 21:4).

There shall be in our resurrection no corruption, either of body or of soul; no weakness, nor sickness, nor anything tending that way; as he saith, He will present us "to himself a glorious church, not having spot, or wrinkle, or any such thing" (Eph 5:27). Therefore, when he saith it is raised in incorruption, it is as if he had said, It is impossible that they should ever sin more, be sick more, sorrow more, or die more. "They which shall be counted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage;" though 'twas thus with them in this world; "neither can they die any more, for they are equal unto the angels; and are the children of God, being the children of the resurrection" (Luke 20:35, 36).

2. It is raised in glory. The dishonour that doth attend the saint at his departing this world, it is very great—"he is sown in dishonour;" he is so loathsome at his death, that his dearest friends are weary of him, stop their noses at him, see no beauty in him, nor set any price upon him, (I speak nothing here how some of them are hanged, starved, banished, and so die, torn to pieces, and not suffered to be put into graves,) but it is raised in glory. Glory is the sweetness, comeliness, purity, and perfection of a thing. The light is the glory of the sun, strength is the glory of youth, and grey hairs are the glory of old age—that is, it is the excellency of these things, and that which makes them shine (1 Cor 15:40,41; Prov 20:29).

Therefore, to arise in glory, it is first to arise in all the beauty and utmost completeness that is possible to possess a human creature; I say, in all its features and members, inconceivably beautiful. Sin and corruption have made us mad in our bodies as well as in our souls. 'Tis sin commonly that is the cause of all the deformity and ill-favouredness that now cleaveth to us, and that also rendereth us so dishonourable at our death; but now at our rising, we being raised incorruptible, we shall appear in such perfections, and that of all sorts, belonging to the body, that all the beauty and comeliness, sweetness and amiableness, that hath at any time been in this world, it shall be swallowed up a thousand times told with this glory. The Psalmist saith of Christ that "he was fairer than the children of men" (Psa 45:2), and that, as I believe, in his outward man, as well as in his inward part. He was the exactest, purest, completest, and beautifulest creature that ever God made, till his visage was so marred by his persecutions; for in all things he had and shall have the pre-eminence (Isa 52:14; Col 1:18). Why, our bodies at our resurrection will not only be as free from sin, as his was before he died, but also as free from all other infirmities as he was after he was raised again. In a word, if incorruptibleness can put a beauty upon our bodies when they arise, we shall have it. There shall be no lame legs, nor crump shoulders, no bleared eyes, nor yet wrinkled faces—He "shall change our vile body, that it may be fashioned like unto his glorious body" (Phil 3:21).

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A beggar hath the same nature as a king, and gold in the ore, the same nature with that which is best refined; but the beggar hath not the same glory with the king, nor yet the gold in ore, the same glory with that which is refined. But our state will be far more altered than any of these in the days when we, like so many suns in the firmament of heaven, arise out of the heart and bowels of the earth.

These things thus considered do shew you how vainly they argue, that say, our human nature consisting of body and soul, shall not inherit the kingdom of God, and also how far from their purpose, that saying of the apostle is, which saith, that "flesh and blood shall not inherit the kingdom of God." And now also, because I have fallen upon the objection itself, I shall not pass it, but with a short dash at it. Wherefore reader, whoever thou art, consider that frequently in scripture the words "flesh" and "blood," as also in the place alleged, are not to be understood of that matter which God made; which flesh cleaveth to our bones, and blood runs in our veins: but is taken for that corruption, weakness, mortality, and evil that cleaveth to it; which weakness and corruption, because it possesseth all men, and also wholly ruleth where the soul is unconverted; therefore it beareth the name of that which is ruled and acted by it—to wit, our whole man, consisting of body and soul; yet, I say, is a thing distinct from that flesh and blood which is essential to our being, and without which we are no men. As, for instance, he that is Christ's, saith Paul, "hath crucified the flesh, with the affections and lusts" (Gal 5:24), Who is so vain as to think that the apostle by these words, should mean our material flesh that hangeth on our bones, and that is mixed with our natural blood, sinews, and veins; and not rather of that inward fountain of sin, corruption, and wickedness, which in another place he calleth "the old man," with his "deceitful lusts" (Eph 4:22). Again, "The flesh lusteth against the spirit, and the spirit against the flesh." Is it our flesh that hangeth on our bones, which lusteth against the spirit? and that also against which the spirit lusteth? Certainly, if the spirit lusteth against our material flesh, then it is our duty not to nourish it at all, because, by nourishing it, we nourish that against which the Spirit of God fighteth, and warreth. Nay, if the spirit lust against the flesh on our bones simply considered as flesh; and if it be our duty to follow the Spirit, as it is, then we must needs kill ourselves, or cut our flesh from our bones. For whatever the Spirit of God lusteth against, it must be destroyed; yea, it is our duty with all speed to destroy it. But wilt thou know, O vain man, that by flesh here is to be understood, not the nature that God hath made, but the corrupt apprehension, and wisdom, with those inclinations to evil, that lodge within us, which in another place are called the "wisdom of the flesh," yea, in plain terms, "flesh and blood," where Christ saith, "Flesh and blood hath not revealed [this] unto thee, but my Father which is in heaven" (Matt 16:17).

Nay, observe it, all these places, with many others, do rather point at a corrupt soul, than a corrupt body; for, indeed, sin and all spiritual wickedness, they have their seat in the heart and soul of a man, and by their using this or that member of the body, so defile the man; the weaknesses of the body, or that attend our material flesh and blood, they are weaknesses of another kind, as sickness, aches, pains, sores, wounds, defection of members, &c. Wherefore, where you read of flesh and blood, as rejected of God; especially, when it speaks of the flesh and blood of saints, you are not to understand it as meant of the flesh, which is their proper human nature, but of that weakness which cleaveth to it.

Paul in another place, reckoneth up the works of the flesh, in many things, as in witchcraft, hatred, variance, strife, emulation, fornication, and many others. But can any imagine, that he there should strike at that flesh which hangeth on our bones, or rather at that malignity and rebellion that is in the mind of man against the Lord, by reason of which the members of the body are used this way, and also sometimes that, to accomplish its most filthy and abusive deeds (Gal 5:17-21). "They were enemies in [their] mind by wicked works" (Col 1:21).

Thus, you see that "flesh and blood" is not to be taken continuously for the flesh that is upon our hands, feet, and other parts of our body, but for that sin, weakness, and infirmity that cleaveth to our whole man.

Further than, touching our real substantial flesh, it may be either considered as God's creature purely, or as corrupted with sin and infirmity. Now, if you consider it as corrupted, so it shall not inherit the kingdom of God: but yet consider it as God's creature, and so all that God hath converted to himself, through Jesus Christ, shall, even with that body when changed, inherit the kingdom of God. The woman whose clothes are foul can yet distinguish between the dirt and the cloth on which it hangeth; and so deals God with us. 'Tis true, there is not one saint, but while he liveth here, his body is arrayed and infected with many corrupt and filthy things, as touching bodily weaknesses; yea, and also with many sinful infirmities, by reason of that body of sin and death that yet remains in us: but yet God, I say, distinguisheth between our weaknesses, and his workmanship, and can tell how to save the whole man of his people, while he is destroying the corruption and weakness that cleaveth to them.

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Having thus, in a few words, shewed you the truth of the resurrection of the dead, I now come,

SECOND—To the manner of their rising.

THE MANNER OF THE RESURRECTION OF THE JUST.

And FIRST of the just.

The apostle, when he had in the fifteenth of the 1st of the Corinthians proved the truth and certainty of the resurrection, he descends to the discovery of the manner of it; and to the end, he might remove those foolish scruples that attend the hearts of the ignorant, he begins with one of their questions—"But some man will say," saith he, "How are the dead raised up? and with what body do they come?" (verse 35). To which he answereth,

First, by a similitude of seed, that is sown in the earth. In which similitude, he inserteth three things—

1. That our reviving or rising must be after death—"That which thou sowest is not quickened except it die" (verse 36).

2. That at our rising, we shall not only revive and live, but be changed into a far more glorious state than when we were sown. "That which thou sowest, thou sowest not that body that shall be," &c. "But God giveth it a body as it hath pleased him" (verse 38)—that is, he giveth the body more splendour, lustre, and beauty at its resurrection. But,

3. Neither its quickening, nor yet its transcendent splendour, shall hinder it from being the same body—as to the nature of it—it that was sown in the earth; for as God giveth it a body, for honour and splendour as it pleaseth him, so "to every seed his own body" (verse 38).

And, indeed, this similitude by which he here reasoneth the manner of the resurrection of the just, is very natural, and fitly suiteth each particular; for, as to its burial—(1.) The corn of wheat is first dead, and after sown and buried in the earth; and so is the body of man. (2.) After the corn is thus dead and buried, then it quickeneth and reviveth to life: so also shall it be with our body; for after it is laid in the grave and buried, it shall then quicken, rise, and revive.

Again, as to the manner of its change in its rising, this similitude also doth fitly suit; as,

It is sown a dead corn; it is raised a living one. It is sown dry, and without comeliness; it riseth green and beautiful. It is sown a single corn; it riseth a whole ear. It is sown in its husk, but in its rising it leaveth that husk behind it.

Further, though the kernel thus dies, be buried, and meet with all this change and alteration in these things, yet none of them can cause the nature of the kernel to cease—it is wheat still. Wheat was sown and wheat ariseth; only it was sown dead, dry, and barren wheat; and riseth living, beautiful, and fruitful wheat. It hath this alteration, then, that it doth significantly change its resemblance, though yet it hath this power, as still to retain its own nature. God giveth it a body as it pleaseth him, "but to every seed his own body."

The apostle, having thus presented the manner of the resurrection of the saints by the nature of seed sown and rising again, he proceedeth,

Second, for further illustration, three more similitudes—The first is, to shew us the variety and glory of flesh. The second is to shew us the difference of glory that is between heavenly bodies and those that are earthly. The third is to shew us the difference that is between the glory of the light of the sun, from that of the moon; and also how one star differeth from another in glory: and then concludeth, "so is the resurrection of the dead" (1 Cor 15:39-43). As who should say, at the resurrection of the bodies, they will be abundantly more altered and changed, than if the flesh of beasts and fowls were made as noble as the flesh of men; or the bodies of earth, were made as excellent as the heavenly bodies, or as if the glory of the moon should be made as bright, and as clear as the glory of the sun; or as if the glory of the least star was as glorious, and as shining, as the biggest in the firmament of heaven.

It is a resurrection indeed, a resurrection every way. The body ariseth, as to the nature of it, the self-same nature; but as to the manner of it, how far transcendent is it! There is a poor, dry, wrinkled kernel cast into the ground, and there it lieth, and swelleth, breaketh, and, one would think, perisheth; but behold, it receiveth life, it chitteth,2 it putteth forth a blade, and groweth into a stalk, there also appeareth an ear; it also sweetly blossoms, with a whole kernel in the ear: it is the same wheat, yet behold how the form and fashion of that which now ariseth, doth differ from that which then was sown; its glory also when 'twas sown, is no glory, when compared with that in which it riseth. And yet it is the same that riseth that was planted, and no other; though the same after a far more glorious manner; not the same with its husk, but without it. Our brand shall be left behind us when we rise again. The comparison between the bodies heavenly and bodies earthly holds forth the same: "The glory of the celestial is one, and the glory of the terrestrial is another." Now mark it; he doth not speak here of the natures of each of these bodies, but of the transcendent glory of one above another. "The glory of the heavenly is one, and the glory of the earthly is another." Wherefore I say, at our rising, we shall not change our nature, but our glory; we shall be equal to the angels (Luke 20:36), not with respect to their nature, but glory. The nature also of the moon is one thing, and the glory of the moon is another; and so one star also differeth from another in glory.

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6. To deny this resurrection, nay, if a man do but say, it is past either with him or any Christian: his so saying tendeth directly to the destruction and overthrow of the faith of them that hear him; and is so far from being according to the doctrine of God, that it eateth out sound and wholesome doctrine even as cankers eat the face and flesh of a man. How ill-favouredly do they look, that have their nose and lips eaten off with the canker? Even so, the doctrine of no resurrection of the dead looks very poorly in the eyes of God, Christ, saints, and scripture (2 Tim 2:18).

7. I conclude then that to deny the resurrection of the bodies of the just, it argues,

(1.) Great ignorance of God, ignorant of his power to raise, ignorant of his promise to raise, ignorant of his faithfulness to raise; and that both to himself, Son, and saints, as I shewed before. Therefore saith Paul to those that were thus deluded, "Awake to righteousness, and sin not; for some have not the knowledge of God. I speak this to your shame" (1 Cor 15:34). As if he had said, Do you profess Christianity? and do you question the resurrection of the body? Do you now know that the resurrection of the body and glory to follow is the very quintessence of the gospel of Jesus Christ? Are you ignorant of the resurrection of the Lord Jesus, and do you question the power and faithfulness of God, both to his Son and his saints, because you say, there shall be no resurrection of the dead? You are ignorant of God; of what he can do, of what he will do, and of what he will do by glorifying himself.

(2.) As it argueth very great ignorance of God's power, faithfulness, &c., so it argueth gross ignorance of the tenor and current of the scriptures; for "as touching the dead, that they rise: have ye not read in the book of Moses [saith Christ] how in the bush, God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? He is not the God of the dead, but the God of the living: ye therefore do greatly err" (Mark 12:26,27).

To be the God of Abraham, Isaac, and Jacob, it is to be understood of his being their God under a new covenant consideration; as he saith, "I will be their God, and they shall be my people." Now, thus he is not the God of the dead—that is, of those that perish, whether they be angels or men (Heb 8:10,11; John 8:42; 1 John 3:8-10; Hosea 6:2; Col 3:4; Eph 1:4).

Now, I say, they that are the children of God, as Abraham, Isaac, and Jacob, they are counted the living under a threefold consideration—(a.) In their Lord and head, and thus all the elect may be said to live; for they are from eternity chosen in him, who also is their life, though possibly many of them yet unconverted. I say, yet Christ is their life, by the eternal purpose of God. (b.) The children of the new covenant do live both in their spirits in glory, by open vision, and here by faith and the continual communication of grace from Christ into their souls (Gal 2:20). (c.) They live also with respect to their rising again; for God "calleth those things which be not as though they were" (Rom 4:17). To be born, dead, buried, risen, and ascended, are all present with God, he liveth not by time, as we do—a thousand years to him are but as the day that is past. And again, "One day is as a thousand years" (2 Peter 3:8). Eternity, which is God himself, admitteth of no first, second, and third; all things are naked and bare before him, and present with him (Heb 4:13; Isa 46:9,10); all his life unto him. There shall be a resurrection of the dead, both of the just and unjust (Rom 8:29-34).

A resurrection—of what? Of that which is sown, or of that which was never sown? If of that which is sown, then it must be either of that nature that was sown, or else of the corruption that cleaveth to it; but it is the nature, and not the corruption that cleaveth unto it, that riseth again. And verily, the very term "resurrection" is a forcible argument to prove the dead shall come forth of their graves; for the Holy Ghost hath always spoken more properly than to say, "There shall be a resurrection of the dead, both of the just and unjust;" when yet neither the good nor the bad shall come forth of their graves, but rather something else to delude the world withal.

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6. If the just arise not out of their graves, then also is every grace of God in our souls defeated; for though the spirit of devotion can put forth a feigned show of holiness with the denial of the resurrection, yet every grace of God in the elect doth prompt them forward to live as becomes the gospel, by pointing at this day; as, (1.) 'Tis this that faith looks at, according as it is written, "I believed, and therefore have I spoken; we also believe, and therefore speak; knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you" (2 Cor 4:13,14). (2.) Hope looks at this. "We," saith Paul, "which have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body"—that is, we expect this by hope; "but hope that is seen is not hope: for what a man seeth," or hath in present possession, "why doth he yet hope for?" (Rom 8:23,24). (3.) The grace of self-denial also worketh by this doctrine—"If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not?" (1 Cor 15:32). As who should say, Wherefore do I deny myself of those mercies and privileges that the men of this world enjoy? Why don't I also, as well as they, shun persecution for the cross of Christ? If the dead rise not, what shall I be the better for all my trouble that here I meet with for the gospel of Christ? (4.) Both zeal and patience, with all other the graces of the Spirit of God in our hearts, are much, yea, chiefly encouraged, animated, and supported by this doctrine; as James saith, "Be patient, therefore, brethren, unto the coming of the Lord," for then shall the dead be raised (1 Thess 4:16,17). "Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receiveth the early and latter rain. Be ye also patient; establish your hearts; for the coming of the Lord draweth nigh" (James 5:7,8).

Seventh, the doctrine of the resurrection of the just must needs be a certain truth of God, if we consider the devilish and satanical errors and absurdities that must unavoidably follow the denial thereof; as he that holdeth no resurrection of our body, he denieth the resurrection of the body of Christ. This is the Spirit's own doctrine—"For if the dead rise not, then is not Christ raised" (1 Cor 15:16). He that denieth the resurrection of the members, denieth the resurrection of the head; for seeing the resurrection of the saints is proved by the resurrection of Christ, he that doth deny the resurrection of the saints, must needs deny the resurrection of Christ, that proves it. Now this error, as it is in itself destructive to all Christian religion, so it, like an adder, carrieth within its bowels, many other alike devilish and filthy; as,

1. He that denieth the resurrection of the saints, he concludeth, that to preach deliverance from sin and death, it is vain preaching; for how can he be freed of sin, that is swallowed up for ever of death and the grave? as he most certainly is, that is always contained therein, as Paul saith, "If Christ be not risen," whose resurrection is the ground of ours, "then is our preaching vain, and your faith is also vain" (1 Cor 15:14), then we preach fables, and you receive them for truth.

2. This error, casteth the lie in the face of God, of Christ, and the Scriptures—"Yea, and we," saith Paul, "are found false witnesses of God; because we have testified of God that he raised up Christ:—if so be that the dead rise not" (1 Cor 15:15). Mark, before he said, Christ in his resurrection, doth prove our resurrection; but now he saith, that our resurrection will prove the truth of his; and indeed both are true; for as by Christ's rising, ours is affirmed; so by ours, his is demonstrated.

3. The denial of the resurrection also damneth all those that have departed this world in the faith of this doctrine. "If Christ be not raised," (as if he is not, we rise not, then is not only) your faith vain, ye are yet in your sins (that are alive,) but "then they also which are fallen asleep in Christ are perished" (1 Cor 15:17,18).

4. He that denieth the resurrection of the just, he concludeth, that the Christian is of all men the most miserable. Mark the words: "If in this life only we have hope in Christ, we are of all men most miserable" (1 Cor 15:19). First of all, men are the most miserable, because we let go of present enjoyments for those that will never come, "if the dead rise not." Of all men most miserable, because our faith, our hope, our joy, and peace, are all but a lie, "if the dead rise not." But you will say, he that giveth up himself to God shall have comfort in this life. Ah! but "if the dead rise not," all our comfort that now we think we have from God, will then be found presumption and madness, because we believe that God hath so loved us, as to have us in his day, in body and soul, to heaven: which will be nothing so, if the dead rise not. If in this life only, we have hope in Christ, we are of all men most miserable. Poor Christian! thou that lookest for the blessed hope of the resurrection of the body, at the glorious appearing of the great God, and our Saviour Jesus Christ, how wilt thou be deceived, if the dead rise not! "But now is Christ risen from the dead, and become the first-fruits of them that slept. For since by man came death, by man came also the resurrection of the dead" (1 Cor 15:20,21).

5. But again; he that denieth the resurrection of the dead, he setteth open a flood-gate to all manner of impiety; he cutteth the throat of a truly holy life, and layeth the reins upon the neck of the most outrageous lusts; for if the dead rise not, let us eat and drink; that is, do anything, though never so diabolical and hellish; "let us eat and drink, for to-morrow we die" (1 Cor 15:32), and there is an end of us; we shall not arise again, to receive either evil or good.

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THE TRUTH OF THE RESURRECTION OF THE BODIES, BOTH OF GOOD AND BAD, AT THE LAST DAY: ASSERTED, AND PROVED BY GOD'S WORD. ALSO, THE MANNER AND ORDER OF THEIR COMING FORTH OF THEIR GRAVES; AS ALSO, WITH WHAT BODIES THEY DO ARISE. TOGETHER, WITH A DISCOURSE OF THE LAST JUDGMENT, AND THE FINAL CONCLUSION OF THE WHOLE WORLD.

Fifth, there must be a resurrection of the bodies of the saints, because the bodies, as well as the minds, have been deep sharers in the afflictions that we meet with for the gospel's sake. Yea, the body is ofttimes the greater sufferer, in all the calamities, that for Christ's sake we here undergo; it is the body that feels the stocks, the whip, hunger and cold, the fire and rack, and a thousand calamities; it is the body in which we have the dying marks of the Lord Jesus, "that the life also of Jesus might be made manifest in our mortal1 flesh" (Gal 6:17; 2 Cor 4:11). God is so just a God, and so merciful to his people, that though the bodies of his saints should, through the malice of the enemy, be never so dishonourably tortured, killed, and sown in the grave: yet he will, as further will be shewn anon, raise it again in incorruption, glory, and honour: as he saith also in another place, that we who have continued with Christ in his temptations, that have for his sake underwent the reproach and malice of the world, to you, saith Christ. "I appoint a kingdom, as my Father hath appointed unto me" (Luke 22:28,29). If we suffer, we shall also reign with him (2 Tim 2:12): "and he that hateth his life in this world shall keep it unto life eternal" (John 12:25). All this is to be enjoyed, especially at the resurrection of the just. But,

Sixth, there must be a resurrection of the just; otherwise, there will be the greatest disappointment on all sides that ever was, since man had a being on the earth. A disappointment, I say,

1. Of the will of God—"And this is the Father's will which hath sent me," saith Christ, "that of all which he hath given me I should lose nothing, [not a dust,] but should raise it up again at the last day" (John 6:39).

2. A disappointment of the power of God; for he that hath raised up the Lord Jesus, doth also intend to raise us up by his power, even our bodies; as Paul saith, "The body is not for fornication, but for the Lord; and the Lord for the body. And God hath both raised up the Lord, and will also raise up us by his power" (1 Cor 6:13,14).

3. If there should be no resurrection of the just, Christ also would be wonderfully disappointed with the fruits of all his sufferings. As I told you before, his people are the price of his blood. The members of his body, and he is now at the right hand of God, "far above all principalities and powers, and every name that is named," expecting till his enemies be made his footstool (Heb 1:13), and brought under the foot of the weakest saint; which will not be, until the last enemy death is destroyed. We know that he said, when he went away, that he would come again, and fetch all his people to himself, even up into heaven, that where he is, there we may be also (John 12:26; 14:1-3; 17:24). But, I say, how will he be disappointed, if when he comes, the grave and death should prevent and hinder him, and with its bars, keep down those, whom he hath ransomed with his blood, from the power thereof.

4. If the bodies of the just arise [not] from the dead, then they also will be disappointed. 'Tis true, the saints departed, have far more fellowship and communion with God and the Lord Jesus, than we have, or are not yet capable of having, they being in paradise, and we in this world (Luke 23:43); but yet, I say for all that, they are, though there, very much longing for the day of the Lord's vengeance, which will be the day in which they will, and must arise from the dead. This, I say, is the time that they long for, when they cry under the altar, "How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?" (Rev 6:10,11). When they died, they died in hope to "obtain a better resurrection" (Heb 11:35), and now they are gone, they long till that day be come; till the day come, I say, when the dead, even all the enemies of Christ, shall be judged; for then will he give rewards to his servants the prophets, and to his saints, and to all that fear his name, small and significant (Rev 11:18).

5. If they just arise not, great disappointment also will be to the saints yet alive in this world; for, notwithstanding they have already received the first-fruits of the Spirit, yet they wait, not only for more of that, but also for the resurrection, redemption, and changing of this vile body. "For our conversation is in heaven," saith Paul, "from whence also we look for the Saviour, the Lord Jesus Christ, who shall change our vile body, that it may be fashioned like to his glorious body" (Rom 8:20-23; Phil 3:20,21). But now, I say, if the body riseth not, then how can it be made like to the glorious body of Christ Jesus: yea, what a sad disappointment, infatuation, and delusion, are those poor creatures under, that look, and that by scripture warrant, for such a thing? They look for good, but behold evil; they expect to be delivered in their whole man from every enemy; but lo, both death and the grave, their great enemies, do swallow them up for ever. But, beloved, be not deceived. "The needy shall not always be forgotten, the expectation of the poor shall not perish for ever" (Psa 9:18). Saith Christ, He that seeth the Son, and believeth on him that sent him, hath everlasting life, and I will raise him up at the last day (John 6:40).

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THE TRUTH OF THE RESURRECTION OF THE BODIES, BOTH OF GOOD AND BAD, AT THE LAST DAY: ASSERTED, AND PROVED BY GOD'S WORD. ALSO, THE MANNER AND ORDER OF THEIR COMING FORTH OF THEIR GRAVES; AS ALSO, WITH WHAT BODIES THEY DO ARISE. TOGETHER, WITH A DISCOURSE OF THE LAST JUDGMENT, AND THE FINAL CONCLUSION OF THE WHOLE WORLD.

FIRST, I shall begin with,

THE RESURRECTION OF THE JUST.

First, the, just must arise, because Christ is risen from the dead. Christ is the head of the just, and they are the members of his body; and because of this union, therefore the just must arise. This is the apostle's own argument—"If Christ," saith he, "be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? But if there be no resurrection of the dead, then is Christ not risen" (1 Cor 15:12,13). Now, I say, the reason why the apostle thus argueth the resurrection from the dead, by the resurrection of Christ, it is, because the saints, of whose resurrection he here chiefly discourseth, are in their bodies, as well as in their souls, the members of Christ; "Know ye not," saith he, "that your bodies are the members of Christ" (1 Cor 6:15). A very weighty argument; for if a good man be a member of Christ, then he must either be raised out of his grave, or else sin and death must have power over a member of Christ. I say again, if this body be not raised, then also Christ is not a complete conqueror over his enemies; forasmuch as death and the grave have still power over his members. "The last enemy that shall be destroyed is death" (1 Cor 15:26). Now, though Christ in his own person hath a complete conquest over death, &c., yet death hath still power over the bodies of all that are in their graves: now, I say, Christ being considered with relation to his members, then he hath not yet a complete conquest over death, neither will he, until they every one be brought forth of their graves; for then, and not till then, shall that saying be every way fulfilled, "Death is swallowed up in victory" (1 Cor 15:53,54).

Second, as there must be a resurrection of the just, because Christ is their head, and they his members: so also, because the body of the saints, as well as their soul, is the purchase of Christ's blood. "Ye are bought with a price:" saith Paul; "therefore glorify God in your body, and in your spirit, which are God's" (1 Cor 6:20). Christ will not lose the purchase of his blood. O death, saith Christ, I will have them; O grave, I will make thee let them go; I will ransom them from the power of the grave, I will redeem them from death. I have bought them, and they shall be mine. "O death, I will be thy plagues; O grave, I will be thy destruction" (Hosea 13:14): I say, though the power of the grave be invincible, and death be "the king of terrors" (Job 18:14), yet he who hath the keys of hell and of death at his girdle (Rev 1:18), to him belongeth the issues from death. "He that is our God is the God of salvation; and unto God the Lord belong the issues from death" (Psa 68:20), and we, the price of his blood, shall be delivered.

Third, as the body is the member of Christ, and the price of his blood, so it is the temple of the Holy Ghost, which is in us. "What? know ye not that your body is the temple of the Holy Ghost which is in you,—and ye are not your own?" (1 Cor 6:19). The body is no such ridiculous thing in the account of Christ as it was in the account of the Sadducees. "The body is not for fornication, but for the Lord; and the Lord for the body" (verse 13), and that not only in this world, but that which is to come; wherefore he saith, "God hath both raised up the Lord [Jesus,] and will also raise us up by his own power"—that is, as he hath raised up the body of Christ, so will he raise up ours also by Christ.

Fourth, the bodies of the just must arise again, because of that similitude that must be betwixt the body of the Lord Jesus Christ and the bodies of the saints. "When he shall appear, we shall be like him" (1 John 3:2). Now we have it abundantly manifest in scripture, that the body of the Lord Jesus, was raised out of the grave, caught up into heaven, and that it ever remaineth in the holiest of all, a glorified body (Luke 24:3-7; 36-43; John 20:24-28; Acts 1:2-11; 2:31; 17:30-32; Mark 16:6,7,19; Heb 7:24-26; 8:1-3; 10:12).

Now, I say, it would be very strange to me if Christ should be raised, ascended, and glorified in that body; and yet that his people should be with him, no otherwise than in their spirits; especially, seeing that he in his resurrection, is said to be but "the first-born from the dead, and the first-fruits of them that sleep" (Col 1:18; 1 Cor 15:23). For we know, that a first-begotten doth imply more sons, and that first-fruits do foreshew an after-crop; wherefore we conclude, that "as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the first-fruits; afterward they that are Christ's at his coming" (1 Cor 15:22,23).

And hence it is that the scripture saith, He "shall change our vile body, that it may be fashioned like unto his glorious body" (Phil 3:21). And hence it is again, that the day of Christ is said to be the day of the manifestation of the sons of God, and of the redemption of our body (Rome 8:21-24), for then shall the saints of God not only be, but appear as their Saviour, being delivered from their graves, as he is from his, and glorified in their bodies, as he is in his.

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THE TRUTH OF THE RESURRECTION OF THE BODIES, BOTH OF GOOD AND BAD AT THE LAST DAY: ASSERTED, AND PROVED BY GOD'S WORD. ALSO, THE MANNER AND ORDER OF THEIR COMING FORTH OF THEIR GRAVES; AS ALSO, WITH WHAT BODIES THEY DO ARISE. TOGETHER, WITH A DISCOURSE OF THE LAST JUDGMENT, AND THE FINAL CONCLUSION OF THE WHOLE WORLD.

"BUT this i confess unto thee, that after the way which they call heresy, so worship i the god of my fathers, believing all things which are written in the law and in the prophets: and have hope toward god, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust"—(Acts 24:14,15).

My discourse upon this text, will chiefly concern the resurrection of the dead: wherefore to that I shall immediately apply myself, not meddling with what else is couched in the words.

You see here, that Paul, being upon his arraignment, accused of many things, by some that were violent for his blood; and being licensed to speak for himself by the then heathen magistrate; he doth in few words tell them, that as touching the crimes wherewith they charged him, he was utterly faultless, only this he confessed, that after that way which they call heresy, so he worshipped the God of his fathers; believing all things that are written in the law and the prophets, and that he had the same hope towards God, which they themselves did allow, that there should be a resurrection of the dead, both of the just and unjust.

Whence note by the way, that a hypocritical people will persecute the power of those truths in others, which themselves in words profess. I have hopes towards God, and that, such a hope which itself do allow, and yet I am this day, and that for this very thing, persecuted by them.

But to come to my purpose, "There shall be a resurrection of the dead," &c. By these words, the apostle sheweth us what was the substance of his doctrine, to wit, that there should be "a resurrection of the dead;" and by these words also, what was the great argument with his soul, to carry him through these temptations, afflictions, reproaches, and necessities he met with in this world, even the doctrine of a resurrection. I have hope towards God, saith he, and there is my mind fixed; for there shall be "a resurrection of the dead, both of the just and unjust." The reason why I cannot do what these Jews would have me do, also why I cannot live as do the Gentiles, is that I have in my soul the faith of the resurrection. This is the doctrine I say, which makes me fear to offend, and that is as an undergirder to my soul, whereby I am kept from destruction and confusion, under all the storms and tempests I here go through. In a word, this is it that hath more awe upon my conscience than all the laws of men, with all the penalties they inflict. "And herein do I exercise myself, to have always a conscience void of offence toward God and toward men" (verse 16).

Now here, seeing this doctrine of the resurrection of the dead hath that power, both to bear up and to awe; both to encourage and to keep within compass, the spirit and body of the people of God; it will be requisite, and profitable for us, to inquire into the true meaning and nature of this word, "the resurrection of the dead."

And for the better compassing of this matter, I shall briefly enquire,

First, What in this place is meant by the dead.

Secondly, What is meant by the resurrection.

Thirdly, Why the apostle doth here speak of the resurrection of the dead as of a thing yet to come—"There shall be a resurrection of the dead, both of the just and unjust."

First. The dead in scripture go under a five-fold consideration; as,

1. Such as die a natural death, or as when a man ceaseth to be any more in this world, as David, whom Peter tells us "is both dead and buried, and his sepulchre is with us to this day" (Acts 2:29).

2. There are people who are reckoned dead in trespasses and sins, as those are, who never yet were translated from darkness to light, and from the power of Satan to God. Such, I say, who yet never felt the power of the Word and Spirit of God, to raise them from that state, to walk with him in the regeneration; making a life out of Christ, and his present benefits (Eph 2:1,2; John 5:25).

3. There is a death seizeth men often after some measure of light received from God, and some profession of the gospel of Christ. These, for the certainty of their damnation, are said to be dead—dead, twice dead, and plucked up by the roots (Jude 12).

4. There is in scripture mention made of a death to sin, and the lusts of the flesh; this death is the beginning of true life and happiness, and is a certain forerunner of a share in Christ, and with him in another world (Rom 6:6-8; 2 Tim 2:11).

5. Lastly, there is also in the word a relation of eternal death. This is the death that those are in, and swallowed up of, that go out of this world Godless, Christless, and graceless; dying in sin, and so under the curse of the dreadful God; who, I say, because they have missed of the Lord Jesus Christ, the Saviour in this day of grace: are fallen into the gulf and jaws of eternal death and misery, in the fire that never shall be quenched (Mark 9:43,44; Luke 16:23-26).

Now then, seeing there is death, or to be dead, taken under so many considerations in the scripture; it is evident, that to be dead in Christ, the text is not meant of them all: I then must distinguish, and inquire which of these deaths it is, that here the apostle did look for a resurrection from. (1.) Then, it cannot mean a resurrection from eternal death, for from that there is no redemption (Psa 49:8). (2.) Neither is it a resurrection from that double death; for they that are in that, are past recovery also. (3.) And as for those that are dead to sin, it is nonsense to say there shall, or can be a resurrection from that: for that itself is a resurrection; which resurrection also, the apostle had then passed through: and also all the brethren, as he saith, You hath he quickened, who were dead in trespasses and sins (Col 2:12,13,20). And again, "If ye then be risen with Christ" (Col 3:1), and again, "Wherein also ye are risen with him, through the faith of the operation of God, who hath raised him from the dead" (Col 2:12). (4.) The dead therefore in this scripture, must be understood of those that have departed this life, that have body and soul separated each from the other; and so the resurrection, a resurrection of the body out of the grave; as Daniel saith, "Many of them that sleep in the dust of the earth shall awake" (Dan 12:2). And again, "The hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth," &c. (John 5:28,29).

Second. [What is meant by the resurrection.] The resurrection of the just, then, is the rising of the bodies of the just, and the resurrection of the unjust, the rising of their bodies, at the last judgment. This also is the meaning of that saying of Paul to Agrippa, "I stand," saith he, "and am judged for the hope of the promise made of God unto our fathers" (Acts 26:6), which promise at first began to be fulfilled in the resurrection of the body of Christ (Acts 13:32,33), and hath its accomplishment, when the dead, small and great, are raised out of their graves. Wherefore, though Paul saith in the 13th of the Acts, it is already fulfilled; yet here he saith, he hopes it shall come. "Which promise," saith he, "our twelve tribes, instantly serving God day and night, hope to come" (Acts 26:7). As God told Daniel, saying, "go thy way, till the end be: for thou shalt rest and stand in thy lot at the end of the days" (Dan 12:13).

Christ is already risen, and therefore so far the promise is fulfilled; but his saints are yet in their graves, and consequently that part of the fulfilling of it is yet to come, as he saith, "Why should it be thought a thing incredible with you, that God should raise the dead?" (Acts 26:8).

Again, that it is the resurrection of the dead bodies of both saints and sinners that is here inserted, it is further evident, because the apostle saith, it is the resurrection that the very Pharisees themselves allowed. I have hope towards God, saith he, which themselves also allow; then what that hope is, he in the next words sheweth, namely, that there shall be a resurrection of the dead, &c. Now we know, that the Pharisees did not allow of a resurrection from a state of nature, to a state of grace, which is the same with the new birth; but did confidently allow and teach, that they were the children of Abraham, according to the flesh. Yea, when any of them began to adhere, or incline to Christ's doctrine in some things, yet the doctrine of the new birth, or of being raised from a state of nature, to a state of grace, they would very much stick at; though in the meantime, they utterly were against the doctrine of the Sadducees, which denied the resurrection of the body (John 3:1-9; 8:51-56; Acts 23:6-8).

Further, the resurrection here spoken of, must needs be the resurrection of the body, because it is called, "a resurrection of the dead, both of the just and unjust"—that is, of both saints and sinners, according to the saying of Christ, "The hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation" (John 5:28,29).

Third. [The resurrection spoken of is a thing yet to come;] the resurrection here mentioned is a resurrection to come, not already enjoyed, either by saints or sinners—"There shall be a resurrection of the dead, both of the just and unjust." Now, I say, the resurrection here being yet deferred by the just, and counted also the resurrection of the dead, both of the just and unjust: it must needs be the same resurrection that is spoken of by Job, who saith, "So man lieth down, and riseth not: till the heavens be no more, they shall not awake, nor be raised out of their sleep" (Job 14:12).

Having thus, in few words, opened this scripture unto you, I shall in the next place, for the further satisfaction of those that are yet wavering, and for the refreshment of those that are strong and steadfast, lay down before you, several undeniable scripture demonstrations of the resurrection of the dead, both of the just, and unjust.

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THE TRUTH OF THE RESURRECTION OF THE BODIES, BOTH OF GOOD AND BAD, AT THE LAST DAY: ASSERTED, AND PROVED BY GOD'S WORD. ALSO, THE MANNER AND ORDER OF THEIR COMING FORTH OF THEIR GRAVES; AS ALSO, WITH WHAT BODIES THEY DO ARISE. TOGETHER, WITH A DISCOURSE OF THE LAST JUDGMENT, AND THE FINAL CONCLUSION OF THE WHOLE WORLD.

PREFACE.

COURTEOUS READER,

Though this be a small treatise, yet it doth present thee with things of the greatest and most weighty concernment, even with a discourse of life and death to eternity: opening, and clearing, by the scriptures of God, that the time is at hand, when, there shall be a resurrection of the dead, both of the just and unjust; even of the bodies of both, from the graves where they are, or shall be, at the approach of that day.

Thou hast also in these few lines, the order and manner of the rising of these two sorts of people, wherein is shewed thee with what body they shall then rise, as also their states and condition at this day, with great clearness.

For here thou shalt see the truth, and manner of the terrible judgment, the opening of the books, the examining of witnesses, with a final conclusion upon good and bad. Which, I hope, will be profitable to thy soul that shall read it. For if thou art godly, then here is that which will, through God's blessing, encourage thee to go on in the faith of the truth of the gospel; but if thou art ungodly, then here thou mayst meet with conviction: yea, and that of what will be, without fail, thy end, at the end of the world: whether thou continue in thy sins, or repent. If thou continue in them, blackness, and darkness, and everlasting destruction; but if thou repent, and believe the gospel, then light, and life, and joy, and comfort, and glory, and happiness, and that to eternity.

Wherefore let me here beg these things at thy hand,

First, that thou take heed of that spirit of mockery that saith,
"Where is the promise of his coming?" (2 Peter 3:4,5).

Secondly, take heed that thy heart be not overcharged with surfeiting and drunkenness, and the cares of this life, and so that day come upon thee unawares (Luke 21:34,35).

Thirdly, be diligent in making thy calling and election sure; that thou in the day, of which thou shalt read more in this book, be not found without that glorious righteousness that will then stand thee in stead, and present thee before his glorious presence, with exceeding joy. To him be glory in the church by Christ Jesus, world without end. Amen.

JOHN BUNYAN.

Works of John Bunyan: THE RESURRECTION OF THE DEAD, AND ETERNAL JUDGMENT.-825

 

THE TRUTH OF THE RESURRECTION OF THE BODIES, BOTH OF GOOD AND BAD,  AT THE LAST DAY: ASSERTED, AND PROVED BY GOD'S WORD. ALSO, THE MANNER AND ORDER OF THEIR COMING FORTH OF THEIR GRAVES; AS ALSO, WITH WHAT BODIES THEY DO ARISE. TOGETHER, WITH A DISCOURSE OF THE LAST JUDGMENT, AND THE FINAL CONCLUSION OF THE WHOLE WORLD.

"Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed"—(1 Cor 15:51,52).

"Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation"—(John 5:28,29).

ADVERTISEMENT BY THE EDITOR.

This essential treatise, judging from the style in which it is written, was probably one of the first books composed by Bunyan. The form in which it is prepared, with minute divisions to assist the memory, and its colloquial language, indicate that it was first intended for the pulpit and then enlarged to form a more complete treatise; while the frequent recurrence of the words "I say," shew the unpolished style in which he was in the habit of committing his thoughts to paper, when he became an author.

A good copy of what appears to be the first edition is in the British Museum, a small 8vo, without date, and from this, collated with the reprint by C. Doe in Bunyan's works, 1691, the present edition is published. Doe, in his catalogue of all Mr. Bunyan's books, appended to the Heavenly Footman, 1690, states that "The resurrection of the Dead, and eternal Judgment by John Bunyan, a servant of the Lord's Christ, was first published in 1665." I have not been able to discover any subsequent edition in a separate volume.

The resurrection of the body is a subject of universal and profound importance. It defies our reasoning powers, while it exalts our ideas of the divine omnipotence. With God, all things revealed in his word are not only possible, but certain of accomplishment. The bodies of the saints, which are a part of the Redeemer's purchase, will be raised in heavenly and wondrous perfection, like to the Saviour's glorious body. That body, which being transfigured "did shine as the sun, and his raiment became as the light." That body which, after his resurrection, might be touched, but which could appear and disappear to mortal eyes; in the room at Emmaus, or in a closed room filled with his disciples; could be touched, yet vanish away; could eat with them on the sea shore, and could ascend to heaven from the mount. Thus it was foretold by the prophet and reiterated by the apostle—"Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him" (Isa 64:4; 1 Cor 2:9). Not one atom of our dust can be lost; a bright, a glorious anticipation to the saints; but how solemn and awful a thought to those who die without hope. Among Christians, it is common to think and talk of the happiness of the spirits of the just made perfect; but alas, how seldom do we think or speak of the perfect bliss of our whole nature, body, soul, and spirit—incorruptible, undefiled, glorified—every part equally the object of the Saviour's purchase and of his care.

This treatise, which will be ever new and ever important, was peculiarly required in Bunyan's early days. Under the protectorate, the minds of men, which had been kept in slavery, became suddenly emancipated from human creeds and formularies of public worship. The personal attention of everyone was then directed to the Bible—the Lord's day was observed, men were chosen as ministers not from high connections, but from deep and humble piety. Tens of thousands became happy in a personal knowledge of divine truth. At such a period, it must have happened that some evil spirits would exalt themselves, and that even some serious inquirers would draw strange conclusions from a misconception of divine truth; and dimly see "men as trees walking." Among these, there appeared teachers who, unable to comprehend how that body, which had gone to dust, or in some cases had been reduced by fire to its primary elements, and dispersed to the winds or waves, could be again produced. They revived an ancient error, that the new birth was the only resurrection from death; and consequently, that to those who were born again, the resurrection was past. The individuals who promulgated these opinions do not appear to have been associated together as a sect or a church. The greater number were called in derision "ranters," and some "quakers." 

This treatise was probably intended as an antidote to these delusions. We must not infer from the opinions of a few unworthy individuals, who justly deserved censure, that Bunyan meant to reflect upon the Society of Friends. This treatise was printed in 1665, but it was not until 1675 that the Quakers' rules of discipline were first published. Since then, as a sect, they have been, in a high degree, conformable to the morality and heavenly influences of the gospel. But even before this, Fox, Crisp, Penn, Barclay, and others, who afterwards formed the Society of Friends, had declared their full belief in this doctrine. "The resurrection of the just and unjust—the last judgment—heaven and hell as future rewards—we believe and confess." "We believe the holy manhood of Christ to be in heavenly glory." "We acknowledge a resurrection in order to eternal recompense, and rest contented with that body which it shall please God to give us." "We do firmly believe that besides the resurrection of the soul from the death of sin, to a life of righteousness while here, there will be a resurrection of the dead hereafter, and that we must all appear before the judgment seat of Christ." Barclay, in his catechism, 1673, clearly asserts Bunyan's own ideas of the resurrection. But in the face of these, and a thousand similar declarations, the grossest calumnies were asserted by a fanatic clergyman, Alexr. Ross, in his View of all Religions:—"The Ranters are a sect of beasts that neither divide the hoof, nor chew the cud; that is to say, very unclean ones. They, like the Quakers, oppose forms and order (the form and order of Common Prayer). To anatomize this monster: 1st, they hold that God, Devils, Angels, Heaven, and Hell are fictions. 2d, That Moses, the Baptist, and Christ were impostors. 3d, That preaching and praying are lying." 8vo., 1696, p. 273. And such wild slanders were uttered occasionally against all dissenters, until a much later period. Happily, they are now better known, and the truths of Christianity are more appreciated. I have been careful to guard the reader upon this subject, lest it should be thought that Bunyan had in any degree manifested the spirit of those who, even to the present day, misrepresent the opinions of the Quakers. This may be occasioned by their distinguishing tenet—That the work of the ministry is purely a labour of love, and ought not to be performed for hire—derived from the command of Christ to his disciples, "Freely ye have received, freely give." This, however, is no reason that they should be, as to their general views of divine truth, misrepresented and traduced.

Bunyan, at all times solemn and impressive, is peculiarly earnest and searching in this treatise. The dead will arise involuntarily and irresistibly—conscience uncontrolled, must testify the truth, yea, all the truth to the condemnation of the soul and body, unless cleansed from sin by faith in the Redeemer and the sacred influences of the Holy Spirit. The books will be opened, and every thought and word and action will be seen inscribed in characters legible to all. Every soul will be able to read and clearly understand those mysterious books—God's omniscient, his penetrating, his universal sight of all things from the creation of the world to the final consummation; and his perfect remembrance of all that he saw—are one and the same. There is then no refuge, no escape—the word depart impels obedience, and the sinner plunges into eternal woe!! O that the living may lay these awful realities to heart, and fly for refuge to the bosom of the Redeemer—he only is able—he is willing to save to the uttermost all that come unto God by him. And they who find in him a refuge from the storms of life, shall hear his voice irresistibly impelling them to heaven, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world."

O glorious hour! O blest abode! I shall be like and near my God! And flesh and sin no more control The sacred pleasures of the soul.

May the divine blessing abundantly attend the reading of these awful or joyful realities.

BY JOHN BUNYAN, A SERVANT OF THE LORD'S CHRIST.

GEO. OFFOR.