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Countenance, because all that fat in the Serm.
Council lookt stedfastly on him, as Men in
Wonder and Astonishment. It could not
be the Graces of Innocency and Modesty
that drew their Attention; for Men resolved
right or wrong to have his Blood, must
have been blind to Charms of that Kind.
And to name no more, the celestial Form of
the Angel who sat on Christ's Sepulchre is
thus described; bis Countenance was like Matth. 28.
Lightning, and his Raiment whiter than 3, 4.
Snow, and for fear of him the Keepers did
make, and became as dead Men.

From these Specimens we may form some
general Idea of that Glory in which the
Saints shall be raised at the last Day; and
that besides the Incorruptibility, Beauty and
just Proportion of their new Bodies, there
will be superadded a certain Lustre and Ra-
diancy that is not fully to be conceived by

And this seems to be confirmed by that Passage in the Prophet Daniel, ch. 12. v. 3. They that be wise ball shine as the Fir. mament, and they that turn many to Righ. teousness, as the Stars for ever and ever. And also by those Words of our Saviour, Then fall the Righteous Mine forih as the n...1343. Sun in the Kingdom of their Father.


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But yet it does by no Means follow from this extraordinary Change, that it is not the very fame Body as before, in Point of Substance; for the Qualities and Figures of Bodies are often changed meerly by a new Disposition of the very fame numerical Parts. Thus for Instance, Sand, with other dull and dark Ingredients, is by intense Heat turned into transparent and shining Glass : And the Silk Worm after lying in a seeming State of Death for fifteen Days, without Sense or Motion, or Food, rises up on a sudden a nimble Creature with variegated Wings; upon which it has been set forth as a very lively Emblem of the Resurrection. There cannot be a greater Difference between any two Bodies, than there is between the same Body under these Transformations, and yet there is no Accession of Substance in either, but those new Appearances and Perfections are produced by the different Texture and Combination of the fame Particles of Matter. From hence we may easily conceive how this vile Body that is sown in Dishonour, may at the Resurrection be fashioned like unto Christ's glorious Body, and yet be composed



of the very fame Particles that were buried SBRM. in the Dust.

As to the Resurrection of the Wicked, the Case will not be the same with them, There is no Ground either in Scripture or Reason, to conclude that their Bodies will receive any Improvements in Beauty and Perfection ; but on the contrary will become as much more deformed as Fury and Envy, Horror and Despair can make them; and we know the horrid and ghastly Lines that these Passions imprint upon human Faces. One Change indeed will pass upon their Bodies in common with those of the Righteous, and that is Incorruptibility ; but happy would they be without it. For could they be consumed in the Lake that burneth with Fire and Brimstone, there would be an End of their Misery ; but to be rendred Fire-proof, and yet to retain the Sense of Feeling, to burn for ever without being consumed, is a Circumstance of Misery peculiar to the Damned in Hell.

The last Circumstance I shall take Notice of relating to the Resurrection, is, that the

very fame Body shall be raised again. That this is possible and easy to God, I

Serm. have proved before : And that it will in XII.

fact be so, appears plainly from the very Sense of the Term; for if a new Body was to be made, it would be absurd to call it a Resurrection; thus it was evidently in the Case of our Saviour's Resurrection, which is represented as the first Fruits and Pledge of our Resurrection to follow. And indeed there is not a Passage relating to it in the new Testament but implies this.

I will readily confess that the Happiness of glorified Saints will be just the same, whether new Bodies are formed out of new Matter to be united to their Spirits, or not. But with respect to the Misery of wicked Men, there may perhaps be fome Difficulty in the Case; for Remorse of Conscience, fupposed to be meant by the Worm that dieth not, will be one Part of their Punishment; and St. Paul exprefly speaks of the

Accusations of Conscience at the Day of Rom.2. 15. Judgment. Now there can be no such

Thing as a Consciousness of past Actions without Memory; and Memory in Man is a compound Faculty, in which the Body bears a confiderable Part. This is plain from Experience, for Memory decays with the Body, in old Age especially, and is



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fometimes totally destroyed for a Time by Serm.
acute Distempers affecting the Brain and
Nerves, and will again revive with Health;
in the mean time the Soul or Spirit is un-
touched, and cannot possibly be hurt by
these Accidents, but is capable of reasoning
and thinking; only its intermediate Opera-
tions cannot be recorded for want of Me-
mory. If therefore the Body, or any Part
of it, be necessary to Memory, ir must be
necessary to Consciousness. From whence
it Thould seem to follow, that a wicked
Man must at the Resurrection have the
very fame Body in which he committed
his Wickedness, and that a new Body com-
posed of new Parts cannot have the same
Consciousness, which yet seems to be essen-
tial to Guilt, because a new Consciousness
infused by a divine Power into a new Sub-
ject, would be the Act of God, and not
the Act of the Person.

I might add to what has been said on
this Subject, that there seems to be a certain
Fitness and Equity in raising and uniting
the fame Body to the fame Soul; that as
they have in this Life been Partners in good
or bad Actions, they may likewise be Partners
in Rewards or Punishments in the next. If the


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