ous. And he that pursueth
after pleasures, will not spare, to compass his desires, to do that
which is unjust, and that is manifestly impious. Now those things which
unto nature are equally indifferent (for she had not created both, both
pain and pleasure, if both had not been unto her equally indifferent):
they that will live according to nature, must in those things (as being
of the same mind and disposition that she is) be as equally indifferent.
Whosoever therefore in either matter of pleasure and pain; death and
life; honour and dishonour, (which things nature in the administration
of the world, indifferently doth make use of), is not as indifferent,
it is apparent that he is impious. When I say that common nature
doth indifferently make use of them, my meaning is, that they happen
indifferently in the ordinary course of things, which by a necessary
consequence, whether as principal or accessory, come to pass in the
world, according to that first and ancient deliberation of Providence,
by which she from some certain beginning, did resolve upon the creation
of such a world, conceiving then in her womb as it were some certain
rational generative seeds and faculties of things future, whether
subjects, changes, successions; both such and such, and just so many.

II. It were indeed more happy and comfortable, for a man to depart out
of this world, having lived all his life long clear from all falsehood,
dissimulation, voluptuousness, and pride. But if this cannot be, yet it
is some comfort for a man joyfully to depart as weary, and out of love
with those; rather than to desire to live, and to continue long in those
wicked courses. Hath not yet experience taught thee to fly from the
plague? For a far greater plague is the corruption of the mind, than any
certain change and distemper of the common air can be. This is a plague
of creatures, as they are living creatures; but that of men as they are
men or reasonable.

III. Thou must not in matter of death carry thyself scornfully, but as
one that is well pleased with it, as being one of those things that
nature hath appointed. For what thou dost conceive of these, of a boy to
become a young man, to wax old, to grow, to ripen, to get teeth, or a
beard, or grey hairs to beget, to bear, or to be delivered; or what
other action soever it be, that is natural unto man according to the
several seasons of his life; such a thing is it also to be dissolved. It
is therefore the part