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 Pet. iii. 4, 5; Luke, xxi. 34, 35.

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.

Thirdly, But 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.

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 ar

raignment, 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 themselves 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, also why I cannot live as do the Gentiles, it is because 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 both toward God, and toward men," ver. 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 inquire,

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.”

For the first. The "dead" in scripture go under a fivefold 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 remaineth with us to this day," Acts, ii. 29.

2. There are a people that 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, Ephes. ii. 1, 2; John, v. 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, Romans, vi. 6-9; 2 Tim. ii. 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, ix. 43, 44; Luke, xvi. 23-27.

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.

First, then, it cannot be meant a resurrection from eternal death; for from that there is no redemption, Psalm xlix. 38.

Secondly, Neither is it a resurrection from that double death; for they that are in that are past recovery also.

Thirdly, 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. ii. 12, 13, 20. And again, "If ye then be risen with Christ." And again, "Wherein also ye are risen with him, through the faith of the operation of God, who raised him from the dead," Col. iii. 1.

Lastly, 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 that sleep in the dust of the earth shall arise." And again, "The hour is coming, when all that are in their graves shall hear his voice, and shall come forth," &c., Dan. xii. 2; John, v. 28.

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, and am judged for the hope of the promise made unto our fathers," (Acts, xiii. 32, 33;) which promise at first began to be fulfilled in the resurrection of the body of Christ, and hath its accomplishment

when the dead, small and great, are raised out of their graves. Wherefore, though Paul saith 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." As God told Daniel, saying, "Go thy way, for thou shalt stand in thy lot at the end of the days," Dan. xii. 13.

Christ is already risen, and therefore so far the promise is fulfilled; but his saints are yet in their graves, and therefore that part of the fulfilling of it is yet to come, as he saith, "Why should it be an incredible thing with you that God should raise the dead?" Acts, xxvi. 6-8.

Again; that it is the resurrection of the dead bodies of both saints and sinners that is here inserted 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 shewethnamely, 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, iii. 1-10; viii. 31-36; Acts, xxiii. 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, when all that are in their graves shall hear his voice, and shall come forth; they that have done good, to the resurrection of life; and they that have done evil, to the resurrection of damnation," John, v. 28, 29.

Again; 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, xiv. 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. I shall first 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 not Christ risen," 1 Cor. xv. 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 you not," saith he, " that your bodies are the members of Christ," 1 Cor. vi. 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." 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 of victory,"

1 Cor. xv. 26, 53, 54.

Secondly, 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; "wherefore glorify God in your body and in your spirit, which are God's," 1 Cor. vi. 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 plague; O grave, I will be thy destruction," Hos. xiii. though the power of the grave be invincible, and death be "the king of terrors," (Job, xviii. 13, 14,) yet he who hath the keys of hell and of death at his girdle, (Rev. i. 18,) to him belongeth the issues from death. "He that is our God is the God of salvation; and to God the Lord belong the issues from death," (Psalm 1xviii.,) and we, the price of his blood, shall be delivered.

I say,

Thirdly, 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 you not that your body is the temple of the Holy Ghost which is in you, and you are not your own?" 1 Cor. vi. 13, 14, 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;" 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 raise us up also by his power"”—

that is, as he hath raised up the body of Christ, so will he raise up ours also by Christ.

Fourthly, 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, iii. 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, xxiv. 3-9, 35-43; John, xx. 24-28; Acts, i. 12; ii. 31; xvii. 30—32; Mark, xvi. 6, 7, 19; Heb. vii. 24-26; viii. 2, 3; x. 12; Col. i. 18; 1 Cor. xv. 22, 23.

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-begotten from the dead, and the first-fruits of them that sleep." 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, so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; and afterwards them that are his at his coming."

And hence it is that the scripture saith," He shall change our vile body, that it may be fashioned like to his glorious body." 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," (Phil. iii. 20, 21; Rom. viii. 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.

Fifthly, There must be a resurrection of the body of the saints, because the body, as well as the mind, hath been a deep sharer in the afflictions that we meet with for the Gospel's sake. Yea, the body is ofttimes the greatest 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 of Jesus also might be made manifest in our mortal flesh," Gal. vi. 17; 2 Cor. iv. 9-15. 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. If we suffer with him, we shall reign with him; and he that hateth his life in this world, shall keep it to life eternal." All this is to be enjoyed, especially at the resurrection of the just, Luke, xxii. 28, 29; 2 Tim. ii. 12; John, xii. 29.

But, sixthly, 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,

First, Of the will of God-" For this is the will of the Father that sent me," saith Christ, "that of all that he hath given me I should lose nothing," (not a dust,)" but should raise it up again at the last day," John, vi. 39.

Secondly, 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 us up by his power," 1 Cor. vi. 13, 14.

Thirdly, If there should be no resurrection of the just, Christ also would be wonderfully disappointed of the fruits of all his sufferings. As I told you before, his people are the price of his blood, and 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. i. 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. But, I say, how will be 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? John, xii. 26; xiv. 1-3; xvii. 24.

Fourthly, If the bodies of the just arise not from the dead, then they also will be disappointed. It is true, the saints departed have far more fellowship and communion with God and the Lord Jesus than we have, or are yet capable of having, they being in paradise, and we in this world; but yet, 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, Luke, xxiii. 43. 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? When they died, they died in hope to obtain a better resurrection," (Heb. xi. 35; Rev. vi. 10, 11;) 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 reward to his servants the prophets, and to his saints, and to all that fear his name, small and great, Rev. xi. 18.

Fifthly, If the 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 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. viii. 20–24; Phil. iii. 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," Psalm ix. 10. 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, vi. 40.

Sixthly, 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,

First, It is this that faith looks at, according as it is written, “I believed, and therefore have I spoken; we also believed, and therefore speak; knowing that he that hath raised up the Lord Jesus shall raise us up also by Jesus, and shall present us with you," 2 Cor. iv. 13, 14.

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Secondly, Hope looks at this. We," saith Paul," which have the firstfruits 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 which is seen is not hope; for what a man seeth," or hath in present possession, why doth he yet hope for it," Romans, viii.

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23-25.

Thirdly, 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. xv. 32. As who should say, Wherefore do I deny myself of those mercies and privileges that the men of this world enjoy? Why do not 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?

Fourthly, Both zeal and patience, with all the other 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, my brethren, unto the coming of the Lord," for then shall the dead be raised, James, v. 7, 8. "Behold, the husbandman waiteth for the precious fruits of the earth, and hath long patience, till he receive both the early and latter rain. Be ye also patient, stablish your hearts, for the coming of the Lord draws nigh," 1 Thess. iv. 16, 17.

Seventhly, 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 risen," 1 Cor. xv. 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 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 our preaching is vain, and your faith is also vain," (1 Cor. xv. 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 also," saith Paul," are found false witnesses of God; because we have testified of God that he raised Christ up, if so be that the dead rise not," 1 Cor. xv. 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, and ye are yet in your sins that are alive, but then they also that are fallen asleep in Christ are perished," 1 Cor. xv. 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 the most miserable," 1 Cor. xv. 19. First of all, wen the most miserable, because we let go 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, and become the firstfruits of them that sleep; for since by man came death, by man came also the resurrection from the dead," 1 Cor. xv. 20, 21.