can be truly said to suffer any evil, because it is at an end.
Neither can he that is the author of that operation;
for this very respect, because his operation is at an end,
be said to suffer any evil. Likewise then, neither can the whole
body of all our actions (which is our life) if in time it cease,
be said to suffer any evil for this very reason, because it
is at an end; nor he truly be said to have been ill affected,
that did put a period to this series of actions. Now this time
or certain period, depends of the determination of nature:
sometimes of particular nature, as when a man dieth old;
but of nature in general, however; the parts whereof thus changing
one after another, the whole world still continues fresh and new.
Now that is ever best and most seasonable, which is for the good
of the whole. Thus it appears that death of itself can neither
be hurtful to any in particular, because it is not a shameful thing
(for neither is it a thing that depends of our own will,
nor of itself contrary to the common good) and generally,
as it is both expedient and seasonable to the whole, that in that
respect it must needs be good. It is that also, which is brought
unto us by the order and appointment of the Divine Providence;
so that he whose will and mind in these things runs along
with the Divine ordinance, and by this concurrence of his will
and mind with the Divine Providence, is led and driven along,
as it were by God Himself; may truly be termed and esteemed
the *OEo~p7poc*, or divinely led and inspired.
XVIII. These three things thou must have always in a readiness:
first concerning thine own actions, whether thou doest nothing
either idly, or otherwise, than justice and equity do require:
and concerning those things that happen unto thee externally,
that either they happen unto thee by chance, or by providence;
of which two to accuse either, is equally against reason.
Secondly, what like unto our bodies are whilest yet rude
and imperfect, until they be animated: and from their animation,
until their expiration: of what things they are compounded,
and into what things they shall be dissolved. Thirdly, how vain
all things will appear unto thee when, from on high as it were,
looking down thou shalt contemplate all things upon earth,
and the wonderful mutability, that they are subject unto:
considering withal, the infinite both greatness and variety
of things aerial and things celestial that are round about it.
And that as often as thou shalt behold them, thou shalt still see
the same: as the same things, so the same shortness of continuance
of all those things. And, behold, these be the things that we
are so proud and puffed up for.