Works of John Bunyan Volume II Part 16

ADVERTIs.e.m.e.nT BY THE EDITOR.

This very important 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 a.s.sist 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 deep importance. It defies our reasoning powers, while it exalts our ideas of the divine omnipotence. With G.o.d, 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 sh.o.r.e, 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 G.o.d 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 antic.i.p.ation 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 emanc.i.p.ated from human creeds and formularies of public worship.

The personal attention of every one 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 pa.s.sed. The individuals who promulgated these opinions, do not appear to have been a.s.sociated together as a sect, or a church. The greater number were called in derision "ranters," and some "quakers." It is very probable, that this treatise was 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, and they from that time as a sect 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 h.e.l.l 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 recompence, and rest contented with that body which it shall please G.o.d 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 a.s.serts Bunyan's own ideas of the resurrection. But in the face of these, and a thousand similar declarations, the grossest calumnies were a.s.serted 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 G.o.d, Devils, Angels, Heaven, and h.e.l.l, are fictions. 2d, That Moses, the Baptist, and Christ were impostors. 3d, That preaching and praying is 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 be seen inscribed in characters legible to all. Every soul will be able to read and clearly to understand those mysterious books--G.o.d'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 G.o.d 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 G.o.d! 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.

GEO. OFFOR.

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 G.o.d, 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 G.o.dly, then here is that which will, through G.o.d's blessing, encourage thee to go on in the faith of the truth of the gospel; but if thou art unG.o.dly, 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, 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.

OF THE RESURRECTION OF THE DEAD.

"BUT THIS I CONFESS UNTO THEE, THAT AFTER THE WAY WHICH THEY CALL HERESY, SO WORSHIP I THE G.o.d OF MY FATHERS, BELIEVING ALL THINGS WHICH ARE WRITTEN IN THE LAW AND IN THE PROPHETS: AND HAVE HOPE TOWARD G.o.d, 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 G.o.d of his fathers; believing all things that are written in the law and the prophets, and that he had the same hope towards G.o.d, 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 G.o.d, 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 G.o.d, 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 toward G.o.d 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 compa.s.s, the spirit and body of the people of G.o.d; 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 compa.s.sing 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 is a people that are reckoned dead in trespa.s.ses and sins, as those are, who never yet were translated from darkness to light, and from the power of Satan to G.o.d. Such, I say, who yet never felt the power of the Word and Spirit of G.o.d, 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 G.o.d, and some profession of the gospel of Christ. These, for the certainty of their d.a.m.nation, 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 l.u.s.ts 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 G.o.dless, Christless, and graceless; dying in sin, and so under the curse of the dreadful G.o.d; 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 be meant 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 pa.s.sed through: and also all the brethren, as he saith, You hath he quickened, who were dead in trespa.s.ses 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 G.o.d, 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 G.o.d 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 G.o.d day and night, hope to come" (Acts 26:7). As G.o.d 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 therefore 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 G.o.d 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 G.o.d, 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 d.a.m.nation" (John 5:28,29).