Our text today is taken from first Corinthians chapter 15 and I'll be reading verses 42 through 44. Hear the inspired word of the Lord. So also is the resurrection of the dead. It is sown in corruption. It is raised in incorruption. It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. It is sown a natural body, it is raised a spiritual body. There is a natural body and there is a spiritual body. The full Preterist would have us believe that there will be no future resurrection of the physical body for all believers who have died in Christ. Rather the full Preterist would have us believe that our physical body will remain in the grave and that God will rather create a new immaterial spiritual body instead at the time of our death. the full preterist, redefined a bodily resurrection for believers to mean the re-creation of an altogether new, immaterial, spiritual body. We noted in the previous sermon that such a view contradicts the very language and terms used by Paul in 1st Corinthians 15 when he compares the physical and material resurrection of Christ's body with that of believers in Christ. Just as Christ died physically and rose again physically with a glorified body according to the Scriptures, as we see in 1 Corinthians 15 verses 3 and 4, so likewise shall all believers in Christ who have died physically be raised again physically with glorified bodies like Christ's according to first Corinthians 15 12 where we read, now if Christ be preached that he rose from the dead how say some among you that there is no resurrection of the dead Paul's very argument, dear ones, in 1 Corinthians 15 hinges upon the physical resurrection of Christ's glorified body as the pattern in nature for the future physical resurrection of the glorified bodies of all those who have died in Christ. Christ's material and physical resurrection of the same body that was laid in the grave absolutely guarantees the material and physical resurrection from the dead of our own same body that shall die and shall be laid in the grave albeit a glorified body like Christ that is incorruptible and imperishable For that reason, beloved, Christ and his physical resurrection from the dead is identified, as we saw in the last sermon, as the first fruits of our own resurrection. In 1 Corinthians 15 verses 20 and 23. In the Old Testament offerings, the first fruit offering of a portion of the harvest was not different in substance or kind from that of the full harvest that followed it. It was simply an offering that signified that the whole harvest that followed belonged to God and was God's gracious blessing to his people. So likewise in 1 Corinthians 15, Christ the firstfruits guarantees that the full harvest of believers to follow will enjoy the blessedness of a physical resurrection like unto Christ's. I refer you back to the previous sermon for a fuller exposition and discussion of that passage. But today we now turn to a couple more questions which will lead us to conclude our brief study of 1 Corinthians 15 There are two questions that we would like to answer from our text today in 1 Corinthians 15. The first question is this, what is the order of the resurrection referred to in 1 Corinthians 15.23? The second question, what is the spiritual body referred to in 1 Corinthians 15.44? Let us consider then the first question. What is the order of the resurrection referred to in 1 Corinthians 15.23? Notice the order and what is stated here. I might begin actually with verse 22 and then proceed to verse 23. For as in Adam all die, even so in Christ shall all be made alive, but every man in his own order. that is, every man who is in Christ, every man shall be made alive, every man shall be made alive in his own order. Now, here's the order. Christ the firstfruits, afterward they that are Christ's at his coming. We see in 1 Corinthians 15.23, dear ones, there is an order specified by Paul in the resurrection leading up to the second coming of Christ at the end. As I just noted, number one, Christ the first roots, second, afterward, they that are Christ at his coming. In other words, according to Paul, there are not continuous resurrections at the point of each believer's death throughout this age, as the full Preterist claims. Look closely again at the text. To the contrary, there is Christ's physical resurrection as the first fruits, and then there is a general physical resurrection of all believers together at the very time of Christ's second coming. those full preterists contradict the scripture who at this point allege that Christ is not the one and only first fruits from the dead, but is rather simply the first among the first fruits from the dead. In other words, there are according to the full preterists firstfruits besides that of Christ being the firstfruits. Now I submit that such full preterists blatantly add to Christ who alone is stated to be the firstfruits. The alleged firstfruits resurrection of the Old Testament saint that supposedly received their newly created immaterial spiritual bodies immediately after Christ's resurrection and the firstfruits resurrection of all those in Christ that had died after the resurrection of Christ until 70 AD who also allegedly received their newly created immaterial spiritual bodies at the time of the purported second coming of Christ when Jerusalem was destroyed. Thus, according to full preterists, even though Paul only specifies that Christ is the firstfruits in 1 Corinthians 15 verses 20 and 23, according to the full preterists, he really meant that there were two other firstfruits, resurrections, which I have to say are not resurrections at all, as we said in the last sermon, they're actually recreations. The actual body of those who die remains in the grave, so that what is said to be a resurrection is not a resurrection at all. It is actually just a recreation of an entirely new immaterial spiritual body. So, whenever I say resurrection, and I'm referring to the position of the full preterist understand what I mean by that according to their own position. I submit that full preterists not only have no scriptural warrant from the text for such a view that there is more than one first fruits, that is Christ, but clearly the text itself provides contrary spiritual warrant for this novel view. in as much as it states Christ is the first fruits and then everybody else in Christ who has died in Christ is the full harvest that follows. Full Preterists I would submit blasphemously share the unique messianic title that belongs to Christ alone as the first fruit with mere men saved by the grace of God. Whereas Paul states that Christ is the firstfruits and all the dead in Christ are the full harvest to follow. Just as the messianic title the firstborn from the dead uniquely belongs to Christ. In Colossians 1.18 and Revelation 1.5 and is not to be shared with any believer in Christ, so likewise the theologically equivalent title, the First Fruits, uniquely belongs to Christ and is not to be shared with any believer in Christ. Moreover, full preterists greatly err. In another respect when they seek to use the words of Paul here in first Corinthians 15 23 but every man in his own order to refer not to two and only two resurrection events Christ and all those who have died in Christ at his coming two resurrection events that's what Paul states but rather to refer to a resurrection or as I said a recreation actually of a new immaterial spiritual body every single time a believer dies which as you can imagine would mean millions of separate individual resurrection events throughout history. The Holy Spirit speaks here of only two resurrection events in history where those who are raised from the dead are physically raised never to physically die again. Christ's resurrection and the resurrection of all the dead in Christ at his second coming. No more. Two resurrection events. Every other resurrection performed by Christ during his earthly ministry or performed by the prophets or the apostles meant that the dead who were physically raised had to undergo physical death once again. But that is what makes these two resurrection events unique from all the rest. Christ was physically raised from the dead never to physically die again and all the dead in Christ without exception will be physically raised from the dead at Christ's second coming, never to physically die again. It seems to me, dear ones, that the full Preterist finds himself in an interpretive pickle at this point. For he must either find in the words of Paul but every man in his own order, one new resurrection after another every time a believer dies involving millions of resurrection events throughout history which as I said is clearly contrary to what Paul states in 1 Corinthians 15 23 or if he denies millions of resurrection events he must affirm that all believers who were resurrected who will ever be resurrected at the time of Christ's alleged second coming in 70 A.D. which would mean that after 70 A.D. there are no more resurrection for believers. There's no more resurrection for believers after 70 A.D. which would mean that we, us, who are present today, we along with millions of others missed out on the resurrection. because we were born and will die in Christ after 70 AD. But as we have noted in the previous two sermons, the full Preterist has still not avoided the same heretical conclusion that their position makes our faith in Christ vain and empty by taking the first option of millions of resurrection events or recreations happening one at a time throughout history over the second option of no resurrection events or recreations happening after 70 AD. He's not avoided the heretical conclusions. For in the final analysis, dear ones, the full Preterist still consigns the physical material bodies of all believers to the grave forever and ever." That is, the full prayer still denies the physical material resurrection of the body to all the dead in Christ. Which according to Paul means that Christ himself was not physically raised from the dead. Which means that Christ did not accomplish our redemption. which means we are still in our sins and our faith in Christ is vain and empty according to first Corinthians 15 verses 16 and 17. Dear ones, to assert millions of recreations of new immaterial spiritual bodies successively throughout history is not and never can be a physical resurrection of the same body that died. Therefore, the full preterist still denies the resurrection of the dead as preached and taught by Paul as absolutely necessary to our redemption and our salvation. One million, one billion, or even one trillion recreations of a new material spiritual body for believers throughout history still equals no, zero, no physical resurrection of the body for any believer. And that my friends is the heresy of full preterism. Let me conclude this point before moving on to the next question by noting that Roman Catholicism also denies the clear teaching of the Holy Spirit here in 1st Corinthians 15 23 of only two such resurrection events in history when they exalt Mary to have had a physical resurrection from the dead like that of Christ's own resurrection before her body saw corruption after death but before her body saw corruption is called the assumption of Mary in their doctrine. An alleged physical resurrection, distinct and separate from the physical resurrection of all the dead in Christ, Mary. In that case, Rome teaches three distinct resurrection events. Christ, Mary's, and then all the rest. Let me read for you from the Catechism of the Catholic Church, page 274. where Rome teaches this and says this. Finally, the Immaculate Virgin, preserved from all stain or original sin, when the course of her earthly life was finished, was taken up, body and soul, into heavenly glory, and exalted by the Lord as Queen over all things, so that she might be the more fully conformed to her Son, the Lord of Lords and Conqueror of Death. The assumption of the Blessed Virgin is a singular participation in her son's resurrection and an anticipation of the resurrection of other Christians. Thus, Mary's alleged resurrection, which they claim themselves, reading their literature, they claim there is no scriptural warrant for, but they say that because she was without sin, which again they affirm, when we talk about the Immaculate Conception, we're not talking about Christ's conception, we're talking about Mary's, or they're talking about Mary's conception. Because she was free of original sin, did not sin during her life, she was raised bodily after her death. And they assume, or they state, that there is no biblical warrant for this themselves and even contrary to the biblical warrant in first Corinthians 1523 this means that Rome has likewise altered the words of Paul so that there are three resurrection events in history where the dead are raised never to die again Christ Mary and all the dead in Christ at his second coming not two resurrection events Christ and all the dead in Christ at his second coming but let me make one more application. It is not only Rome that alters the words of Paul in 1 Corinthians 15-23. All premillennialists likewise depart from the words of Paul here as well, for they likewise have at least three resurrection events or more certain cases, some of dispensationalism, at least four, but at least three distinct separate resurrection events rather than the two resurrection events stated by Paul. Premillennials have the resurrection of Christ, the resurrection of the dead in Christ before the Millennium, and the resurrection of the dead in Christ after the Millennium. because there are those who are in Christ who live and die during the Millennium. Their resurrection can't occur before the Millennium, it must therefore occur after the Millennium. No dear ones, no and again no. The scripture is clear, there are only two resurrection events in the order laid out by Paul in 1st Corinthians 15.23. Not three, not four, not millions, of resurrection events. One, there is Christ's physical resurrection, and two, the resurrection of all the dead in Christ at His second coming, which is a post-millennial second coming and not a pre-millennial second coming. Let's turn to the second question. What is the spiritual body referred to in first Corinthians 1544? Let us look at that verse. It is sown a natural body, it is raised a spiritual body. There is a natural body and there is a spiritual body. Paul having revealed in the first half of 1st Corinthians 15 verses 1-34 the damnable consequences for all the dead in Christ if the dead in Christ are not physically raised from the dead just as Christ was Paul reveals now in the second half of 1st Corinthians 15 beginning with verse 35 what kind of body the resurrection body shall be when he says in first Corinthians 1535 but some man will say how are the dead raised up and with what body do they come? Full preterists as we have noted many times before do not believe in the physical resurrection of the same body that was laid in the grave except in the case of Christ's resurrection For every other believer that is resurrected, or better, recreated in the full Preterist view, the physical body remains in the grave, never to be resurrected, and the Lord creates a new immaterial spiritual body for the believer at death. The spiritual body is that to which the full preterist will return time and time again to say that's what the body is. It's a spiritual body. The full preterist maintains that this is what Paul means when he states that the body of the believer will be a spiritual body as opposed to the natural body that has died in 1st Corinthians 15-44. The spiritual body is an immaterial body the natural body is a material body according to the full preterist. Well let us consider then what a spiritual body is with which the dead in Christ are raised. First of all let us be clear and again it seems so basic that we have to define these types of terms but I think it's necessary and I think it shows again the foolishness of the position, the folly of the position embraced by full preterists. Let us be clear that it is a body that we're talking about here. The word in English body is in Greek soma. In the context of 1 Corinthians 15, does Paul ever refer to a body, that is, soma, as being immaterial? And we'll see in just a moment, no he doesn't. He uses the word actually ten times in 1 Corinthians 15, but never does the word body mean that which is immaterial. It may not refer to a human body every time the word body is used in 1 Corinthians 15, but it does not refer to that which is immaterial, non-physical. It doesn't have that use. Eight of those ten uses of the word body do not use the adjective spiritual with it. And in all eight of those uses of the word body, that is soma, without the adjective spiritual, one refers to an immaterial body, whether it be the body of the seed that sprouts into a plant in 1 Corinthians 15 verses 37 and 38, or whether it be earthly bodies of man and animals which have different kinds of flesh, in 1st Corinthians 15 verses 39 and 40, or whether it be heavenly bodies of the sun, moon, and stars in 1st Corinthians 15 verses 40 and 41, or whether it be the natural body of man as used in 1st Corinthians 15, 44, what's contrasted there in the natural body and the spiritual body, but in none of the uses keeping spiritual bodies separate, but looking at all the other uses. In none of the other uses does the word body mean that which is immaterial. Well, that ought to at least prepare us for how to interpret body when we come and place the adjective spiritual body along with it. I would submit that an immaterial body is in fact a contradiction in terms. If it is a body with which the dead in Christ are raised, then it must be of a material physical nature like that of Christ's own resurrected body. As we see in Luke 24 verses 36-39 wherein the Lord Jesus says, look upon me and see that I'm not a spirit but I am of flesh and bones in his resurrected body I'm a flesh and bones. You might want to also compare John 2 18-22 and John 20 verses 24-29 and so first of all then just to review body in and of itself by way of no further definition body implies that which is material it describes a material nature to that entity. Second, note the contrast that Paul uses in 1 Corinthians 15-44 between the natural body and the spiritual body. When Paul speaks of the natural body, it literally means the soulish body. From the Greek word psychikon, which comes from psuche meaning soul. So the natural body is the soulish body which comes from the word soul. And when Paul speaks of the spiritual body he uses the Greek word pneumatikon from pneuma meaning spirit. So what is Let's ask this question, so what is the soulish body in 1 Corinthians 15-44 as opposed to the spiritual body? The soulish body is one that I submit is fit for earth, whereas the spiritual body is one that is fit for heaven. Note that the contrast continues after first Corinthians 1544 through verses 45-49 when it says and so it is written the first man Adam was made a living soul the last Adam was made a quickening spirit how be it that was not first which is spiritual but that which is natural and afterwards that which is spiritual the first man is of the earth earthy the second man is the Lord from heaven As is the earthy, such are they also that are earthy. And as is the heavenly, such are they also that are heavenly. And as we have born the image of the earthy, we shall also bear the image of the heavenly. The soulish body, as was just said, is earthy. and is fit for earthly existence while the spiritual body is heavenly and is fit for heavenly existence. The soulish body is likened to Adam's earthly body whereas the spiritual body is likened to Christ's resurrected body which he himself said was incidentally flesh though an imperishable and incorruptible flesh. If old Preterists want to make the word spiritual mean that which is immaterial, non-physical, or that which is not flesh, because the word spiritual comes from the word spirit, which is contrary, they would assume, which is contrary to the substance of flesh, then I submit they must also in all consistency make the soulish body to mean that which is immaterial, non-physical, or that which is not flesh, because soulish comes from the word soul, which is also contrary to the substance of flesh. And so, if we're going to be consistent here, we are talking about in a soulish body, an immaterial body, because a soul is contrary to that which is physical, material, and flesh, and as well as the spiritual body, because because spiritual comes from the word spirit and that's contrary to that which is material, physical, and flesh. Dear ones, Paul clearly means here to distinguish a natural body of flesh that is corruptible and perishable, that is a soulish body, from a resurrected body of flesh that is not corruptible and is not perishable, that is a spiritual body. In fact, the word spiritual does not mean that which is immaterial or non-physical as we see from other uses of the term here in the book of 1 Corinthians. But rather means when we see the word spiritual we ought rather to understand that which is given by the Spirit. That's what the idea, that's what the concept behind that which is spiritual is that which is given by the Holy Spirit. for example in first Corinthians chapter 10 verses 3-4 there Paul states that the children of Israel were given spiritual food to satisfy their hunger and spiritual drink to satisfy their thirst from a spiritual rock there in the wilderness now the food they ate was not immaterial or non-physical because it was spiritual Nor was the water they drank immaterial or non-physical because it was spiritual. Nor was the rock from which the water came immaterial or non-physical because it was spiritual. One other example, perhaps a much closer example, is in 1 Corinthians chapter 2 verses 14 and 15 where there is a contrast between a natural man, or a soulish man, same word as used in 1 Corinthians 15, and a spiritual or man, again from the same word as is used in 1 Corinthians 15, pneumatikos. The spiritual man, dear ones, is not an immaterial, non-physical man, as opposed to the natural man, who is a material, physical man. That's not the contrast in view. Rather, the contrast in view, when using natural, or soulish, versus spiritual, is that one man is devoid of the Holy Spirit, the Holy Spirit is not being given to that man, whereas the other man, the spiritual man, has been given the Holy Spirit. It doesn't describe, again, that which is immaterial. The man is spiritual because the Holy Spirit has been given to him. Likewise, when we come back to 1 Corinthians 15, the resurrected body of the dead in Christ are not immaterial or non-physical because they are called spiritual bodies. The resurrection body of the dead in Christ is spiritual in the sense that it is given by the Holy Spirit as a blessing to God's people. just as the food and drink and rock were spiritual in the sense that they were given by the Holy Spirit as a blessing to God's people and just as the man that has and is granted and given the Holy Spirit is called a spiritual man. But the question is then asked, doesn't the analogy of the seed earlier in 1 Corinthians 15 verses 36-38 The seed that is planted and dies and becomes a plant or a vine or a bush or a tree illustrate what full preterists teach about the body of flesh dying and remaining in the grave while a new body comes forth to clothe the spirit or soul of the believer? Absolutely not. 1st Paul is simply teaching that just as the seed that is buried undergoes a change from the appearance of a seed to that of a plant, so the body of the Christian undergoes a change from the appearance of a mortal perishable body to that of an immortal imperishable body, or from that of a natural body, a soulish body, to that of a spiritual body, or from that of an earthly body to that of a heavenly body. The analogy of the seed, dear ones, is used to illustrate the truth that these vile bodies of ours will be changed and transformed into the likeness of Christ's glorious resurrected body, even as is taught in Philippians 3.21. Paul is simply teaching the glory of the full-grown tree is quite different from the seed from which it came. And so likewise the glory of the resurrected body of flesh that cannot die is quite different from the body of flesh that was laid in the grave. Thus Paul's analogy of the seed in no way proves or supports the view of the full preterist. For the full preterist does not teach that the spiritual body comes from the natural body as the tree comes from the seed but rather the full preterist teaches that the spiritual body is an altogether new creation of God. For the full preterist to find support for their false teaching from this analogy of the seed, Paul would have to have used the illustration of one seed being planted in the ground and remaining in the ground while a new plant is created above the ground that comes not from the seed that was buried in the ground. That would be conformable. That would be analogous to the position of the whole predators, not the one that Paul states here. Second, is it not abundantly apparent that the analogy of the seed is not teaching that the plant that comes from the seed is an immaterial non-physical plant, but rather a material physical plant, whose glory and beauty is evident in its new qualities. And so likewise, dear ones, the corruptible body of flesh that is laid in the ground is likewise raised a glorified material and physical body of flesh having the same DNA as the body that was laid in the ground. One other question, and this will be the last question today, but the question is asked, but doesn't Paul also say that flesh and blood cannot inherit the eternal kingdom of God in first Corinthians 1550? Flesh and blood cannot inherit God's kingdom? Well, yes. Paul clearly teaches precisely that by inspiration of the Holy Spirit. But what does it mean? Paul clarifies the meaning of flesh and blood in the very same verse when he states in first Corinthians 1550 neither doth corruption inherit incorruption." In other words, flesh and blood is equivalent to the term that we have already seen Paul use earlier in verse 44. Flesh and blood simply means the natural body or the soulish body. That's what flesh and blood refer to. just as the natural body is corruptible so Paul says the body of flesh and blood is corruptible the natural body fit for this perishable earth below must be changed must be transformed and glorified at the resurrection into a spiritual body fit for that imperishable and corruptible heaven above that as to whether the spiritual body of believers that is resurrected is a body of flesh that is made fit for heaven we simply must look not to the Virgin Mary and her alleged resurrection but to the Lord Jesus Christ alone whose resurrected spiritual glorified body that was fit for heaven was stated by the Lord himself to be of flesh and bones. flesh and bones in Luke 24-39. In closing today, dear ones, The Full Preterist asks, How is it possible that the flesh of believers whose bodies have been eaten, eliminated by wild beasts, or have been consumed by fire, or have corrupted in the grave, can be reunited to form their resurrection bodies, their physical bodies. Reunited at the resurrection to compose physical bodies. Dear ones, such a question presupposes a disbelief in God and a skepticism of his power to do that which is impossible to man. In Matthew 19.26, note the words of the Lord, which we must ever keep before us lest we faint, lest we lose hope. With men this is impossible, but with God all things are possible. And in Luke 1.37, in regard to Christ's supernatural conception. Luke 1.37, For with God nothing shall be impossible. There was the same rebuke of Christ issued to the Sadducees who did not believe in the bodily resurrection of believers also applies to the full Preterists. Ye do err not knowing the Scriptures nor the power of God. Matthew 22, 29. Let me ask you, is it more difficult to create that which does not exist out of nothing and to speak that which does not exist into existence or to gather together once again that which already exists but is spread over the face of the earth in the smallest microscopic particles? The God who created all things by the word of his power will have no difficulty in restoring each Christian's cells and DNA into the same body of flesh. And dear ones, if you can believe, if you can believe and lay hold of such a wonderful promise as this, how is it that your faith cannot lay hold on God's promises that relate to your daily needs in this life? If God will do the greater by his almighty power and through his infinite love for you who are trusting in Christ alone for your eternal salvation, namely raise your vile bodies from the grave, surely he will do the lesser in providing for all your needs according to his riches in glory in Christ Jesus. Beloved, when your faith dwindles and you simply question What is God doing? You simply question whether God will supply the work you need to glorify Him. Whether God will supply the health, the measure of health you need to glorify Him. Whether God will supply the housing you need to glorify Him. Whether God will supply the food you need to glorify Him. Or whether God will supply every grace you need to overcome temptation and to walk in faithful and loving obedience to Christ's commands. Dear ones, by God's grace, look in faith to the empty tomb. That tomb is empty. Christ has been bodily, physically raised from the dead and then having looked in faith to Christ in his resurrection, look in hope to your own empty tomb and your own bodily resurrection that by God's grace will occur in the future. And remember if Christ is raised and if you shall be raised because he is raised then everything else you need in this life to glorify him is yours through faith in Christ as well. If the greatest is yours by God's undeserved grace and mercy, then so is the least yours by that same grace. Amen. Let us stand in prayer. Our most gracious, merciful Father, we praise Thee for Thy great love wherewith Thou hast loved us. from everlasting to everlasting, having chosen us in Christ Jesus before the world began, having sent thine only begotten Son to redeem us from the curse of the law, having applied that redemption by thy Spirit unto us, and given us exceedingly wonderful and great promises, even the resurrection of these vile bodies conformable to that of Christ. Help us, O Lord our God, not to fall into despair, to be distraught, to lose confidence, to cast aside our hope that Thou, Lord, are with us wherever we may be, whatever we may be going through even now. The God who will raise us from the dead is the God who supplies our needs even now. So, Lord, we pray, forgive us of our unbelief, of our worries and our fears, of our discontentment, of our questioning Thee, of our skepticism of Thy power. Lord, we pray that thou would drive us to our Savior today to embrace him, to cling to him. We ask, Lord, that thou would in mercy draw even those who embrace the full predisposition unto thyself, O God, and grant to them repentance, to hear the truth, to believe and lay hold of the truth that is presented in the Word of God. We ask Lord that Thou would do this because of Thy great mercy wherewith Thou has loved even Thine own elect, in Christ's name, Amen. Still Waters Revival Books is now located at PuritanDownloads.com It's your worldwide online Reformation home for the very best in free and discounted classic and contemporary Puritan and Reformed books, MP3s and videos. For much more information on the Puritans and Reformers, including the best free and discounted classic and contemporary books, mp3s, digital downloads and videos, please visit Still Waters Revival Books at PuritanDownloads.com Stillwater's Revival Books also publishes the Puritan Hard Drive, the most powerful and practical Christian study tool ever produced. All thanks and glory be to the mercy, grace, and love of the Lord Jesus Christ for this remarkable and wonderful new Christian study tool. The Puritan hard drive contains over 12,500 of the best Reformation books, MP3s, and videos ever gathered onto one portable Christian study tool. An extraordinary collection of Puritan, Protestant, Calvinistic, Presbyterian, Covenanter, and Reformed Baptist resources. It's fully upgradable and it's small enough to fit in your pocket. The Puritan Hard Drive combines an embedded database containing many millions of records with the most amazing and extraordinary custom Christian search and research software ever created. The Puritan Hard Drive has been produced to assist you in the fascinating and exhilarating spiritual, intellectual, familial, ecclesiastical, and societal adventure that is living the Christian life. It has been specifically designed so that you might more faithfully know, serve, and love the Lord Jesus Christ, as well as to help you to do all you can to bring glory to His great name. If you want to love God with all your heart, soul, strength, and mind, then the Puritan hard drive is for you. visit PuritanDownloads.com today for much more information on the Puritan hard drive and to take advantage of all the free and discounted Reformation and Puritan books MP3s and videos that we offer at Still Waters Revival Books