pinion, and all opinion depends of the
mind. Take thine opinion away, and then as a ship that hath stricken
in within the arms and mouth of the harbour, a present calm; all things
safe and steady: a bay, not capable of any storms and tempests: as the
poet hath it.

XVII. No operation whatsoever it he, ceasing for a while, 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. Th