The difference between the present and future state of our bodies considered in a sermon / by Jeremy Collier.
Collier, Jeremy, 1650-1726.
1686
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The difference between the present and future state of our bodies considered in a sermon / by Jeremy Collier.
Collier, Jeremy, 1650-1726.
[1], 34 p.
Printed for Sam. Smith,
London :
1686.
Reproduction of original in the British Library.
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eng
Bible. -- N.T. -- Corinthians, 1st, XV, 29 -- Sermons.
Future life.
Sermons, English -- 17th century.
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THE
DIFFERENCE
Between
the
Present
and
Future
STATE
OF
OUR
BODIES
,
Considered
in
a
SERMON
,
By
Ieremy
Collier
,
M.
A.
LONDON
,
Printed
for
Sam.
Smith
at
the
Prince's
Arms
in
St.
Paul's
Church-yard
.
1686.
IMPRIMATUR
,
April
23.
1686.
Hen.
Maurice
,
R
mo
.
P.
&
D.
Wilhelmo
Archiep.
Cant.
à
Sacris
.
1
Cor.
15.
29.
And
as
we
have
born
the
Image
of
the
earthy
,
so
we
shall
also
bear
the
Image
of
the
heavenly
.
WHether
the
Soul
in
the
State
of
Separation
acts
independently
of
Matter
,
purely
by
the
strength
of
her
own
powers
,
or
whether
in
order
to
the
better
understanding
her self
and
other
Beings
,
she
makes
use
of
a
Body
of
Air
shaped
out
into
such
Limbs
and
Sences
as
she
hath
occasional
employment
for
;
whether
or
no
the
want
of
her
old
companion
is
supplied
this
way
,
is
uncertain
.
But
whatever
abatements
of
happiness
the
pious
Soul
may
suffer
for
want
of
a
suitable
Body
between
the
time
of
Death
,
and
the
General
Judgment
,
then
we
are
sure
this
inconvenience
will
be
removed
,
and
it
will
be
repossessed
of
its
antient
Seat
out
of
which
Violence
or
Nature
had
forced
it
.
Now
this
certainty
of
the
Resurrection
is
a
Doctrine
,
which
helps
the
meanest
understanding
to
conceive
the
Nature
of
the
Happiness
of
the
other
World
,
and
consequently
must
needs
prove
a
great
and
universal
encouragement
to
the
practice
of
our
Duty
.
For
in
regard
we
have
always
been
used
to
dwell
in
these
houses
of
Clay
,
the
generality
would
not
have
been
so
well
able
to
apprehend
the
happiness
of
pure
and
uncompounded
Spirits
;
but
would
have
been
apt
to
have
thought
that
the
loss
of
their
Bodies
would
have
deprived
them
of
no
small
part
of
themselves
;
and
consequently
would
not
have
been
so
willing
to
resign
them
or
expose
them
to
hardship
and
inconvenience
upon
the
account
of
Religion
:
But
now
since
we
are
assured
that
this
visible
part
of
us
,
which
we
are
so
well
acquainted
with
,
shall
be
quitted
only
for
a
time
,
and
then
restored
us
with
all
desirable
advantages
;
yet
Mortality
shall
be
swallowed
up
of
life
,
and
we
shall
exchange
the
Image
of
the
earthy
for
that
of
the
heavenly
;
what
can
we
more
rationally
infer
than
the
last
verse
of
this
Chapter
?
Wherefore
be
ye
stedfast
,
immovable
,
always
abounding
in
the
work
of
the
Lord
in
as
much
as
no
part
of
our
being
is
lost
,
and
consequently
no
part
of
our
labour
is
in
vain
in
the
Lord.
That
by
the
Image
of
the
earthy
is
meant
that
mortal
corruptible
body
which
we
have
derived
to
us
from
Adam
,
is
plain
from
the
verse
before
the
text
;
The
first
man
was
of
the
earth
earthy
,
the
second
man
is
the
Lord
from
Heaven
,
and
then
it
follows
,
as
we
have
born
the
Image
of
the
earthy
we
shall
also
bear
Image
of
the
Heavenly
.
Now
because
the
nature
of
opposite
qualities
is
best
discovered
by
their
being
compared
,
therefore
that
it
may
the
more
plainly
appear
wherein
the
advantage
of
changing
the
earthy
for
the
heavenly
consists
;
I
shall
in
the
First
place
mention
those
inconveniencies
and
defects
to
which
our
bodies
are
subject
now
.
2.
I
shall
endeavour
to
prove
that
the
qualities
of
glorified
bodies
will
be
opposed
to
those
defects
,
and
free
from
those
inconveniences
we
are
now
sensible
of
.
3.
I
shall
draw
some
practical
conclusions
from
the
consideration
of
this
difference
.
1.
Those
bodies
we
now
have
are
inconvenient
upon
these
following
accounts
.
1.
Because
of
the
weakness
and
uselessness
of
them
when
we
have
them
first
.
2.
Because
their
best
condition
is
but
of
a
short
continuance
.
3.
Because
our
being
liable
to
the
disorders
of
passion
proceeds
in
a
great
measure
from
them
.
4.
Because
they
make
us
subject
to
pain
.
5.
Because
they
hinder
the
operations
of
the
mind
in
its
pursuit
after
truth
and
knowledge
.
1.
They
are
inconvenient
upon
the
account
of
the
weakness
and
usefulness
of
them
when
we
have
them
first
.
Though
our
deriving
our
Beings
from
those
of
our
own
Nature
,
and
coming
Infants
into
the
World
,
is
a
great
promoter
of
kindness
and
good
correspondence
,
and
tends
very
much
to
support
of
Government
and
Society
;
yet
it
must
be
granted
,
that
we
lose
something
(
tho
not
so
much
)
by
it
another
way
.
For
the
Soul
at
her
first
entrance
,
by
reason
of
the
indisposition
of
the
body
,
is
uncapable
of
acting
rationally
,
and
is
forced
to
wait
till
she
hath
fit
instruments
to
work
with
;
and
when
we
do
begin
to
judge
of
objects
,
we
measure
the
good
and
evil
of
them
by
the
pleasure
of
inconvenience
which
the
body
receives
from
thence
:
Now
because
we
are
accustomed
at
first
for
several
years
together
to
make
our
sences
Umpires
of
the
value
of
things
,
this
forestalls
our
judgment
,
with
a
good
opinion
of
them
,
which
makes
us
more
inclinable
to
please
them
afterwards
,
and
gives
our
reason
a
greater
trouble
in
the
managing
of
them
than
otherwise
it
would
have
had
.
Besides
in
our
Infancy
unpleasant
and
frightful
things
make
a
deep
impression
upon
us
both
because
of
the
fluid
and
pliable
nature
of
the
Brain
,
and
because
we
have
not
judgment
to
discover
the
worst
of
things
nor
strength
to
resist
them
,
and
therefore
through
our
own
weakness
,
and
the
indiscretion
of
those
we
sometimes
happen
to
converse
with
;
we
are
apt
to
take
up
odd
prejudices
,
and
to
be
possess'd
with
unaccountable
fears
,
which
the
reason
of
our
whole
life
often
finds
impossible
to
conquer
:
It
must
be
granted
therefore
that
Adam
had
a
great
advantage
above
his
posterity
,
by
being
created
a
perfect
man
,
without
running
through
the
weakness
and
folly
of
Infancy
and
Childhood
:
For
in
regard
his
Body
was
prepared
for
the
Soul
to
act
in
at
their
first
meeting
;
he
was
not
so
liable
to
be
imposed
upon
by
ill
customs
,
and
senseless
imaginations
,
because
he
was
always
capable
of
judging
of
them
:
And
therefore
his
desires
and
fears
must
be
better
proportioned
to
the
nature
of
things
;
than
they
would
have
been
if
his
reason
had
come
to
him
byassed
and
tinctured
with
those
impressions
,
which
the
long
weakness
&
unserviceableness
of
his
body
had
made
upon
it
.
A
2d
Inconvenience
of
our
Bodies
is
,
that
the
highest
condition
they
are
capable
of
arriving
at
,
is
but
of
a
short
continuance
:
They
are
a
considerable
part
of
our
lives
a
working
up
into
any
tolerable
degree
of
usefulness
,
before
which
time
they
signifie
little
more
to
us
than
the
Bodies
of
Brutes
do
;
and
when
they
are
once
fitted
for
the
service
of
the
Soul
,
and
we
begin
to
understand
what
they
are
good
for
,
it
is
not
long
before
they
decline
into
Age
and
Indisposition
,
and
that
which
seem'd
to
be
a
Palace
before
,
turns
to
a
Prison
,
and
hath
little
either
of
pleasure
or
convenience
in
it
.
For
though
our
Youth
is
not
placed
upon
such
a
precipice
as
immediately
to
tumble
from
its
highest
station
into
a
decrepit
condition
;
yet
when
life
is
going
down
the
Hill
,
its
motion
is
not
so
slow
,
but
that
it
may
be
perceived
in
a
little
time
,
especially
if
it
be
pushed
forward
by
any
accidental
distemper
.
1.
The
Sences
grow
flat
,
and
do
not
enjoy
and
relish
their
respective
objects
with
that
quickness
and
eager
satisfaction
which
they
formerly
did
.
But
if
this
was
all
the
alteration
we
were
liable
to
,
we
ought
possibly
rather
to
account
it
an
advantage
than
a
loss
,
because
the
lessening
of
sensual
delights
would
rebate
the
edge
of
our
desires
,
and
make
them
submit
to
the
Laws
of
Religion
with
less
reluctancy
.
But
the
flower
of
Youth
does
not
only
go
off
quickly
,
but
which
is
more
to
be
regretted
,
the
fruit
of
it
too
;
and
the
abatement
of
the
Sences
vigour
,
is
usually
followed
with
an
apparent
decay
of
strength
.
Thus
life
,
when
it
is
once
fermented
to
the
height
,
hath
its
spirits
continually
flying
off
,
till
it
is
drawn
to
the
Less
,
and
that
part
of
it
only
remains
which
oftentimes
makes
us
uneasie
both
to
our selves
and
others
:
so
that
when
the
mind
is
embarked
in
any
design
of
considerable
length
and
advantage
;
it
is
usually
set
a
shore
upon
the
other
World
before
it
hath
reached
its
intended
port
;
or
else
forced
to
spend
that
stock
of
time
and
abilities
which
remains
,
in
stopping
the
Leakage
and
piecing
up
the
ruins
of
the
Vessel
;
which
is
not
only
a
hindrance
of
the
main
business
,
but
is
likewise
a
very
troublesome
employment
.
A
3.
Inconvenience
of
our
bodies
consists
in
their
making
us
subject
to
passion
;
That
our
passions
,
at
least
the
violence
of
them
,
are
immediately
caused
by
the
motion
of
the
spirits
,
that
is
the
finer
parts
of
the
Blood
,
will
appear
,
if
we
consider
,
that
those
who
have
a
greater
stock
of
spirits
supplied
them
from
youth
or
intemperance
,
are
soonest
overborn
which
disorders
of
this
nature
.
'T
is
true
,
God
made
our
minds
subject
to
the
impressions
of
Passion
upon
a
very
good
account
;
that
by
such
unusual
commotions
within
us
,
we
might
be
awakened
,
and
as
it
were
roused
up
to
pursue
those
things
which
are
useful
,
and
avoid
the
contrary
,
with
the
greater
vigour
and
industry
:
For
if
we
had
nothing
but
dry
reason
and
cool
Blood
to
contrive
and
execute
for
us
,
our
apprehensions
in
many
cases
would
be
too
flow
,
and
our
endeavours
faint
:
But
notwithstanding
the
advantage
the
Passions
were
design'd
to
give
us
,
as
they
are
commonly
managed
,
they
do
more
harm
than
good
:
For
we
are
apt
either
to
place
them
upon
wrong
Objects
,
to
fly
them
to
too
high
a
pitch
,
or
to
continue
them
upon
us
when
they
ought
to
be
discharged
,
which
makes
us
hasty
in
our
Resolutions
;
injurious
and
careless
in
our
words
and
actions
;
they
make
us
dote
almost
to
Frensy
upon
trifles
,
and
by
being
too
kindly
entertained
by
us
,
improve
a
sudden
disgust
against
our
Neighbour
into
a
setled
and
habitual
malice
;
infinite
almost
are
the
indecencies
and
sins
which
the
ill
Government
of
our
Passions
betrays
us
to
;
they
discompose
the
whole
frame
of
mind
and
body
,
disquieting
the
one
,
and
disordering
the
other
;
the
effects
of
them
are
different
according
to
their
nature
,
and
the
power
they
have
gotten
over
our
reason
;
sometimes
they
make
men
languish
and
pine
away
with
envy
or
desire
;
sometimes
through
an
excess
of
fear
they
betray
them
into
worse
inconveniencies
than
those
they
were
afraid
of
:
Some
are
said
to
have
absolutely
lost
their
wits
in
their
anger
,
and
raved
themselves
into
Bedlam
;
and
others
we
may
observe
are
over-joyed
to
perfect
folly
and
ridiculousness
.
Now
,
though
a
great
part
of
our
present
vertue
and
future
reward
depends
upon
the
due
management
of
our
Passions
;
neither
can
they
come
up
to
this
height
which
I
have
mentioned
,
without
our
own
fault
;
yet
in
regard
our
bodies
are
the
immediate
instruments
of
their
violence
,
we
must
grant
they
are
inconvenient
upon
this
account
:
For
if
our
reason
was
quick
enough
to
apprehend
and
pursue
our
interest
of
it self
,
without
being
spurred
upon
duty
by
Passion
;
if
the
mind
had
sufficient
power
to
command
the
body
upon
its
utmost
,
without
being
concerned
with
its
motions
any
farther
than
it
thought
fit
;
our
condition
would
be
much
more
perfect
and
secure
:
For
if
we
knew
we
are
naturally
invincible
,
we
need
not
give
our selves
the
trouble
of
standing
upon
our
guard
,
then
we
should
be
free
from
all
inward
tumults
and
the
ill
consequences
of
them
;
and
then
,
as
the
power
of
Passion
declined
,
that
of
Reason
would
grow
up
and
flourish
;
and
the
pleasures
of
the
mind
would
more
than
counter-ballance
those
which
we
lost
by
shaking
off
some
of
our
correspondence
with
the
body
;
and
we
might
have
delight
equal
to
those
of
a
corporeal
transport
without
the
violence
and
danger
of
them
.
4.
Our
bodies
are
inconvenient
,
because
they
make
us
liable
to
suffer
pain
.
It
must
be
confessed
that
the
state
of
separation
does
not
exempt
us
from
having
ungrateful
perceptions
,
but
in
some
respects
makes
us
more
obnoxious
to
them
if
we
lye
under
any
moral
indisposition
:
For
when
the
Soul
is
disengaged
from
the
oppression
and
soil
of
the
body
,
it
will
act
upon
it self
with
greater
vigour
,
and
make
the
Springs
of
Thought
go
much
smarter
than
they
do
now
;
so
that
ill
men
will
be
made
much
more
powerful
to
torment
themselves
;
insomuch
that
it
may
be
a
question
whether
all
the
Fire
,
and
Feinds
in
Hell
,
are
a
greater
punishment
to
the
wicked
than
the
guilt
of
their
own
Consciences
;
besides
,
the
Passions
which
I
have
mentioned
,
when
they
are
violent
,
bring
an
easiness
along
with
them
.
But
then
the
reason
why
I
distinguish
pain
from
the
trouble
which
proceeds
either
from
passion
,
or
the
more
abstracted
and
immediate
operations
of
the
mind
,
is
,
because
the
Soul
is
not
only
liable
to
this
disturbance
purely
upon
the
account
of
its
Union
with
the
Body
,
but
because
it
is
perfectly
out
of
our
power
to
prevent
it
.
For
,
let
a
man
be
never
so
innocent
and
compos'd
,
let
Prudence
and
Religion
secure
him
never
so
well
against
Vice
and
Passion
;
yet
there
is
no
fence
against
bodily
pain
:
This
proceeds
from
those
motions
over
which
the
Will
hath
little
or
no
command
;
and
when
we
consider
what
a
vast
number
of
parts
the
Body
consists
of
,
many
of
which
are
very
fine
and
slenderly
tyed
together
(
otherwise
they
would
be
unserviceable
)
and
upon
this
account
are
easily
put
into
disorder
,
when
we
consider
how
ignorant
the
generality
are
of
the
frame
and
constitution
of
their
Bodies
;
of
the
due
proportion
,
and
quality
of
their
nourishment
;
how
careless
and
immoderate
they
are
often
in
their
Labours
,
Recreations
and
Passions
,
to
which
if
we
add
the
sometimes
sudden
alterations
of
seasons
,
&
many
other
unavoidable
accidents
,
when
we
consider
all
these
things
,
I
say
,
we
have
great
cause
to
admire
and
bless
the
providence
of
God
that
our
bodies
are
not
oftener
put
out
of
order
than
they
are
.
Now
,
though
some
decays
of
the
Body
are
unobserved
by
us
,
yet
generally
when
there
is
any
considerable
jarr
made
in
the
wheels
of
this
curious
Machine
;
when
the
harmony
of
the
humours
is
disturb'd
;
when
the
strings
are
wound
up
too
hard
,
or
too
slack
;
when
any
thing
of
this
nature
happens
,
the
Soul
usually
hath
notice
of
it
,
which
unacceptable
news
is
that
which
we
call
pain
,
which
is
sometimes
so
pungent
and
afflicting
,
that
it
makes
all
worldly
blessings
insignificant
to
us
,
insomuch
that
there
are
not
many
who
have
experienced
any
accute
distemper
,
who
would
not
,
if
it
were
put
to
their
choice
,
prefer
health
and
poverty
,
to
violent
pains
and
diseases
,
though
supported
and
gilded
over
with
never
so
much
wealth
and
honour
.
Now
if
it
be
asked
why
God
hath
made
the
Soul
so
deeply
sensible
of
the
injuries
which
the
Body
receives
,
I
suppose
these
following
Reasons
(
without
adding
any
more
)
may
be
a
sufficient
satisfaction
to
such
an
enquiry
.
1.
Therefore
we
may
rationally
conclude
that
God
hath
made
the
Soul
liable
to
impressions
of
this
nature
,
that
we
might
be
more
careful
to
preserve
the
body
from
falling
into
decay
.
Pain
I
observed
before
was
an
unwelcome
and
grating
sense
of
some
injury
which
the
body
suffered
,
now
if
the
Soul
was
not
intimately
affected
with
alterations
of
this
nature
,
and
concerned
upon
its
own
account
to
procure
the
welfare
of
its
companion
;
we
have
reason
to
believe
a
great
many
bodies
would
be
very
indifferently
provided
for
.
For
the
mind
would
be
so
much
taken
up
with
its
own
business
,
that
were
it
not
admonished
of
the
necessities
of
the
Body
by
partaking
of
the
inconveniencies
of
them
,
they
would
be
often
neglected
;
men
of
Covetous
,
Ambitious
or
Contemplative
minds
,
rather
than
have
their
designs
,
and
pleasures
interrupted
,
would
be
apt
to
deny
the
body
its
due
maintenance
in
eating
and
sleeping
;
if
they
were
not
importuned
,
and
as
it
were
forced
upon
justice
;
by
the
trouble
and
uneasiness
of
watching
and
abstinence
,
were
it
not
for
the
pain
of
a
wound
or
distemper
,
we
should
often
let
them
run
till
they
were
incureable
:
In
this
case
many
would
serve
their
bodies
as
they
do
their
houses
,
which
because
they
do
not
feel
them
smart
when
they
decay
,
they
let
them
drop
for
want
of
timely
repairing
.
A
second
reason
why
God
made
the
Soul
sensible
of
bodily
pain
,
may
be
,
that
its
virtue
might
have
the
fairer
tryal
.
To
be
above
the
threatnings
of
ill
men
,
and
to
submit
to
any
pain
and
hardship
,
rather
than
depart
from
those
Opinions
and
Practices
which
we
believe
to
be
right
and
necessary
,
is
an
argument
of
true
greatness
of
mind
,
and
the
highest
testimony
of
a
good
man.
Now
the
Body
,
by
laying
us
open
to
almost
all
sorts
of
injuries
we
are
capable
of
receiving
,
gives
us
an
opportunity
of
exercising
our
Patience
and
Fortitude
in
suffering
in
obedience
to
God's
commands
.
To
these
virtues
the
imperfection
and
defenceless
state
of
our
Bodies
advances
us
;
for
,
were
we
proof
against
all
misfortune
,
we
should
be
uncapable
of
this
honour
;
for
patience
supposes
us
to
lye
under
the
sense
of
a
present
evil
;
take
away
the
affliction
,
and
there
will
be
no
appearance
of
the
virtue
left
behind
;
neither
can
Fortitude
have
any
place
,
except
we
believe
our selves
within
the
reach
of
danger
;
for
what
courage
can
it
be
to
encounter
any
thing
,
when
we
know
it
's
impossible
for
us
to
be
hurt
?
A
third
Reason
why
God
hath
subjected
the
Soul
to
bodily
pain
,
is
,
for
the
correction
of
our
vices
.
Many
sins
do
naturally
bring
indisposition
and
diseases
upon
the
Body
,
the
dread
and
experience
of
which
does
not
seldom
restrain
and
bring
us
off
from
them
:
Besides
,
pain
and
sickness
,
by
convincing
men
how
insignificant
,
or
rather
troublesom
their
life
is
to
them
,
&
what
a
slender
hold
they
have
of
it
,
are
oftentimes
a
good
expedient
,
not
only
for
the
reclaiming
those
vices
which
depend
upon
the
ill
use
of
the
Body
,
but
of
a
general
Reformation
:
For
,
did
mens
Bodies
fret
out
like
their
cloaths
,
without
any
considerable
trouble
to
those
that
wore
them
,
we
have
reason
to
believe
the
Soul
would
fare
much
the
worse
for
it
,
and
be
oftener
sent
into
the
other
World
in
an
unprovided
and
forlorn
condition
.
So
that
without
question
,
we
are
as
much
bound
to
thank
God
for
the
infirmities
,
and
pains
which
flow
from
our
constitution
,
as
for
the
health
and
pleasure
of
it
.
Besides
,
we
have
reason
to
account
it
a
great
mercy
that
God
hath
bound
the
Soul
so
gently
to
the
Body
,
that
a
short
struggle
,
if
it
happens
to
prove
boisterous
,
will
let
it
loose
;
so
that
according
to
Epicurus
his
Maxim
,
it
's
impossible
for
that
pain
which
is
violent
to
continue
long
,
whereas
,
had
the
Union
of
the
Soul
and
Body
been
so
strong
,
that
a
man
might
have
continued
under
the
sharpest
torments
for
some
months
or
years
together
,
how
difficult
would
patience
have
been
then
?
what
an
advantage
would
the
worst
men
have
had
over
the
best
,
and
have
been
able
by
their
cruelty
to
have
almost
tyred
out
the
bravest
and
most
resolute
virtue
.
5.
The
present
constitution
of
our
Bodies
is
inconvenient
,
because
it
hinders
the
mind
in
her
pursuit
after
knowledge
.
Knowledge
next
to
goodness
is
the
highest
exaltation
of
humane
nature
,
and
sets
us
at
the
greatest
distance
from
the
Brutes
beneath
us
:
Now
that
the
present
condition
of
our
Bodies
does
hinder
our
proficiency
in
this
so
excellent
an
accomplishment
,
appears
from
what
has
been
said
already
.
As
1.
Because
we
are
born
Infants
,
and
the
body
is
unfit
for
the
Soul
to
exercise
its
functions
in
;
in
which
state
of
our
infancy
we
pass
a
great
many
wrong
judgments
upon
things
,
so
that
when
we
come
to
the
use
of
our
reason
,
we
are
not
only
void
of
true
knowledge
,
but
have
a
great
many
things
to
unlearn
;
which
mistakes
it's
very
difficult
to
shake
off
.
Now
though
these
prejudices
relate
chiefly
to
our
proficiency
in
the
knowledge
of
natural
causes
,
yet
it
must
be
aknowledged
in
the
Second
place
;
That
the
passions
which
the
Body
subjects
us
to
,
are
sometimes
an
occasion
that
we
do
not
examine
things
with
that
deliberation
and
indifferency
which
is
necessary
to
the
finding
▪
out
moral
Truth
;
and
consequently
make
us
inclinable
to
some
practical
Opinions
rather
than
others
:
For
according
as
the
particular
Byasse
of
our
Bodies
disposes
us
to
any
excess
of
hope
or
fear
,
of
anger
or
pleasure
;
if
we
are
not
careful
,
our
apprehensions
of
Religion
will
bend
into
a
compliance
with
the
Genius
and
Tendency
of
these
passions
.
For
when
Reason
is
either
bribed
,
or
discomposed
by
the
Affections
,
it
is
than
more
likely
to
pronounce
amiss
upon
things
,
than
when
the
mind
is
even
and
impartial
:
For
example
,
a
man
of
a
melancholick
and
gloomy
temper
,
if
he
gives
way
to
it
,
will
be
in
some
danger
of
perplexing
his
imagination
with
infinite
and
unreasonable
fears
concerning
God
Almighty
,
as
if
he
was
a
Humoursom
or
implacable
Being
;
and
consequently
such
a
person
may
be
more
easily
proselyted
to
the
Doctrines
of
Superstition
,
or
despair
:
Whereas
another
of
a
bolder
and
more
sanguine
Constitution
,
will
be
rather
tempted
to
presume
too
much
upon
Gods
goodness
,
magnifying
his
mercy
to
the
prejudice
of
his
wisdom
and
justice
:
And
if
he
happens
to
fall
upon
ill
Books
or
Company
,
he
will
be
dispos'd
to
dilute
his
Creed
with
Principles
of
Libertinism
,
that
so
he
may
make
it
more
agreeable
to
the
Complexion
of
his
Body
,
and
reconcile
it
with
the
use
of
unlawful
pleasures
:
But
here
we
must
observe
that
these
motives
do
but
incline
;
they
by
no
means
force
us
upon
mistakes
;
so
that
then
when
we
are
swayed
by
them
,
it
is
our
own
fault
:
The
reason
why
I
mentioned
them
,
is
,
that
we
might
take
the
greater
care
to
enquire
into
the
particular
defects
,
and
propensities
of
our
temper
;
and
form
our
judgment
with
a
suitable
caution
and
suspition
of
our selves
.
3.
Bodily
pain
is
likewise
no
small
impediment
to
the
enlarging
our
understandings
,
because
while
it
continues
upon
us
,
it
takes
off
our
thoughts
from
other
things
,
and
fixes
them
only
upon
that
which
troubles
us
:
And
oftentimes
when
it
is
over
,
it
leaves
such
ill
effects
behind
it
by
altering
the
Texture
of
the
Brain
or
Blood
;
that
the
mind
hath
not
fit
instruments
to
assist
it
in
the
work
of
close
and
constant
Meditation
.
4.
The
generality
are
forced
to
spend
a
great
part
of
their
time
in
providing
for
the
necessities
of
life
,
so
that
they
have
little
leisure
to
attend
to
the
improvement
of
their
minds
:
But
let
them
not
be
discouraged
upon
this
account
if
they
take
care
to
live
well
in
this
World
;
their
utmost
curiosity
and
thirst
after
knowledge
shall
be
satisfied
in
the
next
;
without
being
encumbered
with
that
labour
and
difficulty
which
attends
very
inconsiderable
Attainments
here
.
Then
as
the
Apostle
informs
us
,
We
shall
know
even
as
we
are
known
,
and
see
God
as
he
is
,
in
whom
all
the
Treasures
of
Wisdom
and
Knowledge
are
hid
.
1
Cor.
13.
Joh.
1.
3.
To
what
hath
been
said
upon
this
Argument
if
we
add
that
considerable
number
of
hours
which
those
who
are
most
covetous
of
their
time
are
obliged
to
spend
in
eating
,
sleeping
and
recreation
;
we
shall
see
that
he
had
great
reason
for
his
Opinion
,
who
hath
told
us
,
that
Art
is
long
,
and
Life
but
short
.
But
notwithstanding
these
inconveniencies
with
which
our
bodys
are
attended
in
this
state
of
imperfection
,
we
are
not
to
complain
as
if
God
had
dealt
hardly
with
us
;
because
they
are
not
just
such
as
we
could
desire
them
;
let
us
rather
consider
that
if
the
conveniencies
of
them
were
much
less
than
they
are
,
it
was
more
than
God
owes
us
;
besides
,
how
impatient
soever
men
may
sometimes
be
under
extremity
of
pain
,
yet
their
general
behaviour
is
a
plain
argument
that
they
have
no
contemptible
Opinion
of
their
Bodies
,
for
they
are
commonly
loath
to
leave
them
when
they
are
at
their
worst
condition
:
Let
us
therefore
be
thankful
that
God
hath
made
them
so
commodious
for
us
now
,
and
hath
promised
to
improve
them
to
the
utmost
of
our
wishes
afterwards
;
which
brings
me
to
the
second
thing
at
first
propounded
,
viz.
to
shew
.
That
the
Qualities
of
Glorified
Bodies
are
opposed
to
those
defects
,
and
free
from
those
inconveniencies
we
are
now
sensible
of
.
1.
They
will
be
very
much
refined
,
and
consequently
fitter
for
the
Soul
to
act
with
.
It
shall
be
raised
a
spiritual
body
,
1
Cor.
15.
44.
which
implies
that
it
shall
be
changed
into
an
exalted
and
vigorous
condition
:
All
grossness
and
feculency
which
adheres
to
it
now
,
shall
be
purged
off
;
all
unevenness
and
roughness
of
parts
will
then
be
filed
into
an
exact
serviceableness
,
and
the
Soul
will
no
longer
labour
under
the
disorders
of
an
unweildy
and
incompliant
constitution
:
The
Body
will
then
be
exactly
at
its
beck
,
and
execute
all
its
commands
with
pleasure
,
and
dispatch
.
That
Quality
which
we
call
Heaviness
,
which
hinders
our
motion
,
and
confines
us
to
the
lower
part
of
the
World
,
will
then
no
more
molest
us
;
for
the
Refined
Body
by
its
nearer
resemblance
to
the
Air
about
it
,
the
improved
Activity
of
its
Spirits
,
and
the
greater
force
the
Soul
will
in
all
probability
have
to
set
them
a
work
.
By
these
advantages
we
shall
be
enabled
to
meet
the
Lord
in
the
Air
,
and
fly
up
into
the
Regions
of
light
and
happiness
;
and
that
the
Soul
may
be
the
better
accommodated
,
the
Sences
will
be
improved
in
two
respects
beyond
what
they
are
now
.
1.
They
will
be
larger
,
that
is
,
able
to
take
in
more
objects
at
a
time
,
and
reach
them
at
a
father
distance
than
they
can
now
.
2.
They
will
be
quicker
,
that
is
,
whatever
notices
they
convey
to
the
Mind
,
will
be
more
intimately
and
vigorously
communicated
to
it
:
Upon
which
two
accounts
they
must
afford
the
Soul
a
much
greater
pleasure
than
they
do
now
.
And
that
the
Sences
will
be
thus
improved
,
follows
from
a
principle
,
which
every
one
that
owns
the
Resurrection
must
grant
,
namely
,
that
Glorified
Bodies
will
be
endued
with
far
greater
Activity
than
they
are
at
their
highest
condition
here
;
now
we
know
men
have
a
more
full
and
delightful
use
of
their
sences
in
their
youth
than
at
any
other
time
.
Now
of
all
the
sences
,
those
of
Seeing
and
Hearing
are
not
only
the
most
instructive
to
the
mind
,
but
likewise
the
most
refined
,
and
as
I
may
say
,
the
most
creditable
sences
:
Therefore
we
need
not
question
but
they
will
accompany
the
Bodies
of
the
Saints
to
Heaven
and
possibly
that
of
Smelling
too
;
but
as
for
the
two
other
grosser
sences
,
they
belong
to
a
State
of
imperfection
,
and
are
too
coarse
and
insignificant
to
have
much
employment
there
;
for
ought
we
know
they
may
be
changed
into
two
new
ones
of
a
more
spiritualized
and
refined
nature
;
which
it
is
not
possible
for
us
to
understand
or
conceive
till
we
are
possessed
of
them
;
which
we
shall
cease
to
wonder
at
if
we
consider
that
were
a
man
born
Deaf
or
Blind
it
would
be
impossible
for
him
to
have
the
Vulgar
notion
of
sound
or
colour
:
Nay
,
I
may
add
,
he
could
have
no
imaginable
Idea
of
these
qualities
except
he
received
some
description
of
them
from
others
.
2.
And
as
the
Bodies
of
the
Saints
will
be
defective
or
superfluous
in
nothing
,
but
be
exactly
fitted
for
the
service
of
the
Soul
,
so
likewise
they
will
be
much
more
splendid
&
grateful
than
now
they
are
;
which
is
another
property
of
the
Image
of
the
Heavenly
:
Instead
of
those
obscure
and
unamiable
qualities
they
appeared
in
here
,
they
will
be
decked
with
light
as
with
a
garment
,
and
be
cloathed
with
Majesty
and
Honour
;
they
will
then
be
all
beauty
and
brightness
without
any
disfiguring
blemish
,
any
scars
remaining
,
except
of
those
wounds
they
have
received
in
their
Masters
cause
,
which
then
probably
will
shine
out
with
a
more
orient
and
distinguishable
lustre
.
This
is
indeed
to
bear
the
Image
of
the
Heavenly
,
of
which
we
are
assured
from
more
places
than
the
Text.
As
Philip.
3.
21.
the
Apostle
affirms
,
Our
Saviour
shall
change
our
vile
Bodies
,
that
they
may
be
like
his
glorious
Body
,
a
representation
of
which
we
have
at
his
Transfiguration
,
though
I
believe
but
a
faint
one
,
and
yet
the
Evangelists
tell
us
,
his
face
shone
like
the
Sun
,
and
his
Raiment
with
the
Reflection
was
white
and
glistering
.
Mat.
17.
Luk.
9.
3.
The
Bodies
of
the
Saints
will
be
impassible
:
They
will
then
be
fortified
against
all
accidents
and
diseases
,
and
be
no
longer
subject
to
any
painful
or
dishonourable
alterations
;
Time
and
death
will
have
no
power
over
them
.
St.
Iohn
after
he
hath
described
the
general
Resurrection
,
Rev.
20.
in
the
21
chap.
v.
4.
proceeds
to
mention
the
unchangeable
happiness
of
the
Heavenly
Inhabitants
,
where
enlarging
upon
their
privative
advantages
,
he
informs
us
,
that
there
shall
be
no
more
death
,
neither
sorrow
,
nor
crying
,
neither
shall
there
be
any
more
pain
;
for
the
former
things
are
passed
away
;
that
is
,
the
states
of
imperfection
and
mortality
is
over
,
Whereas
,
did
not
all
things
stand
at
a
stay
;
were
not
the
perfections
of
the
Body
permanent
and
unalterable
,
secured
against
all
injury
and
decay
;
if
there
was
not
pain
,
we
may
be
sure
there
would
be
sorrow
to
lose
the
least
part
of
so
glorious
a
condition
.
Now
which
way
our
Bodies
shall
be
made
immortal
,
signifies
not
much
to
know
;
possibly
they
may
have
such
an
advantageous
change
from
the
Laws
of
Motion
,
from
the
Figure
of
their
parts
,
or
the
temperature
of
the
Climate
,
as
may
preserve
them
from
suffering
any
alteration
,
or
loss
of
parts
;
or
if
the
parts
do
fly
off
as
they
do
now
,
it
's
easie
with
God
to
supply
them
with
new
ones
immediately
made
fit
,
without
the
trouble
of
eating
,
or
concoction
:
But
whether
by
any
of
these
ways
,
or
which
of
them
they
will
continue
immortal
,
whether
by
the
settled
course
of
Providence
,
or
by
Miracle
,
is
neither
material
to
dispute
,
nor
possible
to
determine
;
that
they
will
continue
so
,
we
are
sure
,
for
as
with
him
that
hath
made
this
Promise
,
nothing
is
impossible
,
so
likewise
he
is
Faithful
and
cannot
deny
himself
.
It
is
more
proper
for
us
to
prepare
our selves
by
a
vertuous
Life
for
so
blessed
an
immortality
,
than
vainly
to
enquire
into
the
mystery
of
it
:
The
best
way
of
satisfying
our
curiosity
is
to
endeavour
to
be
accounted
worthy
to
obtain
that
World
,
and
the
Resurrection
from
the
dead
;
for
we
need
not
doubt
but
that
those
who
are
possessed
of
this
priviledge
will
understand
the
causes
which
make
it
such
;
and
that
the
goodness
of
God
will
enable
the
Saints
to
explain
the
Philosophy
of
their
happiness
.
Now
from
what
we
experience
here
,
we
may
in
some
measure
conceive
how
considerable
an
addition
it
will
be
to
our
happiness
to
have
our
Earthy
part
refined
into
such
a
state
of
perfection
as
I
have
been
describing
:
To
have
the
wisdom
and
experience
of
Age
without
the
sickness
and
uneasiness
attending
it
;
and
the
sprightlyness
and
vigour
of
youth
separated
from
its
usual
rashness
and
indiscretion
.
What
a
glorious
change
must
it
be
to
have
these
inobsequious
,
and
cadaverous
Bodies
possessed
of
the
three
only
desirable
qualities
;
being
made
to
the
height
of
our
wishes
suitable
,
illustrious
,
and
immortal
?
I
shall
now
in
the
Third
place
proceed
to
draw
some
inferences
from
the
consideration
of
the
different
state
of
our
Bodies
here
,
and
hereafter
.
Therefore
the
consideration
of
the
frail
condition
of
our
Bodies
here
,
and
the
improvements
they
will
be
advanced
to
hereafter
,
ought
to
make
us
entertain
a
low
opinion
of
the
pleasures
of
sence
;
both
because
we
are
permitted
but
a
short
enjoyment
of
them
,
and
because
they
are
only
fit
for
us
while
we
are
in
a
state
of
imperfection
:
We
should
consider
that
the
Body
is
not
able
to
provide
for
it self
;
it's
pleasures
are
not
of
it's
own
growth
,
but
must
be
supplied
from
Forreign
Parts
,
and
consequently
are
infallible
marks
of
our
want
and
dependance
;
and
therefore
to
have
a
strong
desire
for
,
or
high
Opinion
of
these
things
,
does
but
discover
our
own
weakness
to
be
the
greater
;
and
that
we
preposterously
value
our selves
upon
the
Poverty
of
our
condition
:
What
are
these
satisfactions
but
only
short
respits
from
bodily
pain
and
trouble
?
for
after
the
uneasiness
of
hunger
and
thirst
is
over
,
the
pleasure
of
eating
and
drinking
immediately
ceases
;
and
to
continue
the
action
any
longer
is
more
a
burthen
,
than
a
refreshment
:
Those
therefore
who
are
capable
of
the
greatest
bodily
pleasure
,
must
have
the
strongest
sence
of
want
and
uneasiness
upon
them
;
for
unless
they
are
thus
prepared
,
it
will
be
flat
and
unaffecting
to
them
.
Now
who
would
desire
a
Fever
only
for
the
satisfacton
of
drinking
in
it
;
or
be
in
love
with
extreme
poverty
because
of
the
unusual
pleasure
which
is
then
taken
in
receiving
the
Charity
of
others
?
The
Body
therefore
is
only
so
far
to
be
indulged
as
is
necessary
to
put
it
into
the
best
condition
to
be
employed
by
the
Soul
;
for
as
it
should
not
be
tyrannized
over
,
that
being
the
way
to
make
it
both
troublesom
and
unserviceable
;
so
on
the
other
side
,
we
should
be
careful
to
maintain
the
Soveraignty
of
the
mind
;
that
whenever
Reason
and
Religion
requires
it
,
we
may
have
power
to
controul
our
sences
,
and
be
pleased
with
the
victory
:
But
on
the
contrary
,
to
make
the
Soul
a
Slave
to
the
Body
;
to
employ
the
powers
of
Reason
(
the
Image
of
the
Glorious
God
)
in
providing
for
the
gratification
of
the
Animal
Life
;
is
a
most
degenerous
and
dangerous
abuse
of
so
great
a
priviledge
:
And
when
God
hath
made
us
little
lower
than
the
Angels
,
ought
we
not
to
blush
to
make
our selves
less
than
the
Beasts
that
perish
?
Now
that
sensuality
does
degrade
us
in
this
manner
is
apparent
,
it
being
unquestionably
more
scandalous
and
uncreditable
to
abuse
the
use
of
Reason
,
than
to
want
it
;
for
the
one
only
argues
natural
incapacity
;
which
because
it
could
not
be
prevented
,
is
no
just
reproach
to
any
Being
;
but
the
other
besides
ingratitude
to
the
Doner
implies
most
egregious
folly
;
for
what
can
be
more
senceless
than
to
be
inapprehensive
of
the
Prerogative
of
our
nature
,
and
to
misapply
and
squander
away
the
fairest
opportunities
of
being
happy
?
A
man
that
makes
himself
a
Beggar
by
ill
Menage
,
and
Luxury
,
is
in
the
true
estimation
of
things
a
much
more
despicable
person
than
he
that
is
born
to
that
low
condition
,
and
fixed
in
it
by
those
impotencies
and
defects
of
body
or
mind
which
were
irresistably
forced
upon
him
.
The
rational
Brute
therefore
is
most
certainly
the
meanest
,
because
he
stupidly
undervalues
the
dignity
of
his
Being
,
and
employs
the
highest
qualities
in
the
most
sordid
drudgery
.
Whereas
other
creatures
act
according
to
the
Instincts
and
Appetities
which
Providence
hath
put
into
them
,
it
being
as
impossible
for
them
to
rise
above
their
natures
,
as
it
is
dishonourable
for
us
to
sink
below
ours
.
But
this
practice
is
not
only
dishonourable
but
dangerous
,
for
if
we
give
our selves
up
to
the
disorders
of
Appetite
,
and
make
our
Bodies
instrumental
in
sinning
;
besides
the
diseases
which
intemperance
often
exposes
them
to
here
,
we
shall
find
the
sad
consequence
of
it
in
the
other
World
;
where
they
will
be
joined
to
the
Soul
only
to
encrease
its
misery
by
putting
it
into
a
new
capacity
of
suffering
.
For
the
Apostle
assures
us
,
if
we
live
after
the
Flesh
,
and
make
Provision
to
fulfil
the
Lusts
thereof
,
we
shall
die
,
for
to
be
carnally
or
sensually
minded
is
death
,
and
that
we
cannot
expect
to
live
hereafter
except
we
mortify
the
deeds
of
the
Body
,
Rom.
8.
6
,
13.
Secondly
,
We
ought
to
be
contented
with
the
trouble
,
the
present
infirmities
of
our
Bodies
may
put
us
to
.
God
hath
made
our
Bodies
of
a
frail
Constitution
,
and
liable
to
many
inconveniencies
;
that
we
might
aspire
after
a
higher
and
more
confirmed
happiness
;
and
not
place
it
in
the
satisfaction
of
our
sences
,
which
are
so
easily
made
unacceptable
to
us
by
diseases
,
or
quickly
stupified
and
worn
out
with
Age.
Besides
,
upon
the
account
that
our
Bodies
make
us
liable
to
pain
and
diseases
,
we
have
thereby
an
occasion
of
exercising
many
virtues
,
which
otherwise
we
could
not
have
:
If
we
were
not
liable
to
pain
and
uneasiness
,
there
could
be
no
such
thing
as
a
contented
Poverty
;
and
an
humble
Resignation
to
providence
in
affliction
and
distress
;
the
essence
of
these
virtues
would
be
lost
in
such
impregnable
circumstances
:
For
to
be
contented
when
a
man
neither
feels
,
nor
fears
any
evil
,
is
not
so
much
a
commendation
,
as
a
necessary
action
;
it
being
as
impossible
to
be
troubled
when
we
have
what
we
have
a
mind
to
,
as
to
be
perfectly
pleased
when
we
have
not
:
I
confess
to
be
thus
fortified
against
injury
and
want
,
argues
a
great
happiness
of
nature
,
but
a
moral
perfection
it
is
not
;
and
consequently
deserves
admiration
,
but
not
reward
.
The
Honour
of
our
Christian
warfare
consists
in
the
laboriousness
and
hazard
of
it
,
and
the
strength
of
our
virtue
lies
in
the
weakness
of
our
condition
;
and
though
we
are
made
a
little
lower
than
the
Angels
,
yet
(
with
all
respect
be
it
spoken
to
those
superiour
Beings
)
upon
this
account
we
seem
to
have
some
advantage
of
them
;
for
their
station
being
above
the
reach
of
misfortune
,
makes
them
incapable
of
suffering
upon
the
score
of
Virtue
and
Religion
.
We
ought
not
therefore
to
complain
because
God
hath
made
our
Bodies
liable
to
many
inconveniencies
here
;
but
to
resist
the
temptations
they
expose
us
to
,
with
resolution
to
bear
the
pains
and
infirmities
of
them
,
with
submission
and
contentedness
,
considering
that
in
a
discreet
and
Christian
management
of
these
things
,
a
great
part
of
our
obedience
,
and
future
reward
consists
:
It
is
not
long
before
we
shall
be
dismist
from
this
service
,
and
when
death
shall
be
swallowed
up
in
Victory
,
and
this
mortal
shall
put
on
immortality
,
then
it
will
be
a
pleasure
to
survey
the
difficulties
of
our
past
life
,
and
the
very
thoughts
of
our
former
troubles
will
be
an
addition
to
our
happiness
.
Haec
olim
meminisse
juvabit
.
And
therefore
Thirdly
,
we
ought
not
to
be
over-timerous
,
lest
we
should
impair
the
strength
of
our
Constitution
,
but
lay
it
out
freely
upon
Religious
and
Worthy
Actions
.
Health
is
not
chiefly
to
be
desired
for
the
sensual
pleasure
it
affords
,
but
because
we
are
then
in
the
best
condition
to
serve
God
,
and
to
be
useful
to
the
society
we
live
in
:
Let
it
not
therefore
be
our
great
aim
to
keep
our
Bodies
in
Reparation
,
and
ingloriously
slumber
out
our
time
for
fear
of
wearing
them
out
too
fast
;
but
according
to
our
several
Stations
and
Callings
,
let
us
diligently
employ
them
for
our
own
real
interest
,
and
that
of
others
;
making
them
contribute
to
the
improvement
of
Reason
,
and
the
exercise
of
Virtue
:
If
they
decay
in
such
service
,
they
will
fall
with
honour
,
and
rise
with
advantage
.
The
best
way
of
consulting
their
future
advancement
is
,
not
to
dote
upon
them
now
:
If
we
would
have
them
flourish
in
immortal
youth
,
and
beauty
hereafter
,
we
must
neither
be
too
fond
in
indulging
,
nor
too
curious
in
adorning
of
them
:
We
must
not
out
of
an
effeminate
niceness
to
preserve
their
agreeableness
,
decline
any
proper
austerities
,
or
opportunity
of
doing
good
.
In
short
,
if
we
expect
these
earthy
Bodies
should
bear
the
Image
of
the
Heavenly
,
we
must
employ
them
generously
and
religiously
;
suffer
the
inconveniencies
of
them
with
Patience
and
Christian
Courage
,
and
please
them
with
temperance
and
reservedness
.
FINIS
.