what we are designed in another World Hence Christ's Kingdom is said not to be of this World hence we are directed to look upon our selves as Pilgrims and Strangers on this Earth John 13.36 Heb. 11.13 1 Pet. 2.11 Heb. 13.14 Phil. 3.20 that we are put in Mind that we have here no continuing City and are exhorted to be in the continual search after one that is to come that we are counselled to Set our Affections on things above and not on things on the earth to have our Conversation in another World That is to behave our selves as those who expect a Portion and an Interest there and if we consider a great number of the Gospel Precepts and weigh those high degrees of Vertue they oblige us to and to deny our selves in a great many Instances which are very hard and difficult and yet not altogether necessary for this World yea sometimes to hate and despise this World and to chuse the greatest Evils of Life together with those Duties of over-looking our own Advantage for the greater Benefit of others of doing Good for Evil of wasting our Spirits and laying out the Strength and Vigour of our Days in doing good to Mankind we cannot but conclude that these Rules have a respect to some future World and that they are designed to raise us up to such a Temper of Mind as may prepare us for something God has intended us for when there shall be an end of this Life of Man upon Earth Neither can we possibly have any doubt of this who believe the Christian Revelation the Promises whereof have so direct a reference to a Future State of things This Faith was the great support to the Primitive Christians under those hard Circumstances they were in Their Thoughts were six'd upon such Promises as these Revel 3.5.21 21.7 22.5 Him that overcometh will I cloath in white rayment and I will not blot out his name out of the Book of Life and I will confess him before my Father and he shall sit down with me in my Throne even as I have overcome and am set down with my Father in his Throne and he shall inherit all things and he shall reign with me for ever and ever Hence it was that they were such great Instances of Vertue such Bright and Shining Lights to the World such Glorious Examples of a mighty Zeal for God of an ardent Piety and Devotion of the most heroick Goodness the most enlarged Charity an exemplary Patience and a very intire Resignation of themselves to the Will of God Hence it was that they so readily parted with their Lives and so willingly chose to die to the amazement of the Heathen World who observed of them that it was the belief of a Life after this that was the Cause of all this Courage and Resolution who therefore would not sometimes suffer them to be buried but burnt their Bodies and dispersed their Ashes foolishly thinking that this would abate their Hope of a Resurrection Now if this be the great thing that the Christian Institution teaches us That this World is not our home but that we live here expectants of one to come What great reason have we to be fond of this Life Or who can blame any Man for desiring and courting Death upon these Principles What is related of Trismegistus when he died whether ever said by him or no does very well become a dying Christian expressing his future Hopes and Expectations I have hitherto lived an Exile from my Country but now I am going safely thither I am returning to that Blessed City whither we cannot pass without taking Death in our way 2. The having the Sting of Death pulled out for us Death must be allowed to be very terrible to a wicked Man for when he dieth His hope perisheth Prov. 11.7 his expectation is utterly cut off There 's an end of all that in which he has placed his Confidence the Man who has Calculated all his Projects and designs meerly for this World must needs be strangely surprized when the Message is brought him that God requires his Soul and that he must give up his Account and his Stewardship for so the Scripture calls this Life is at an end But the loss of his present Enjoyments is not all he goes out of this World in a State of Guilt and is haled to the Divine Tribunal and there Sentenced to a Punishment we know little more of than this That it is certainly a very Terrible one and probably greater than we can at present conceive it to be 'T is far otherwise with the Good Man he parts with nothing that is overvaluable to him having never engaged his Affections to what he always knew was to be left in a few days and he goes out of the World with his Sins Pardoned and delivered from the Threatnings annext to the Law and this is that pulling out the Sting of Death which we owe to the Merits and Satisfaction of our Blessed Saviour in Consideration of which a Christian may look on Death as a hurtless thing whose wounding Power is taken away as St. Paul tells us in that Triumphal Song 1 Cor. 15.55 O Death where is thy Sting O Grave where is thy Victory The Sting of Death is Sin and the Strength of Sin is the Law but thanks be to God who giveth us the Victory through our Lord Jesus Christ 3. The Thoughts of being absolutely and perfectly freed from Sin All the Evils and Miseries of this Life put together are not half so much a Burden to a Pious Christian as the sharp Contest that is kept up within him betwixt the Flesh and the Spirit The struggle betwixt the Principles of Grace and those of a Corrupt Nature and the Advantage which the Devil and Temptations and his own Evil Inclinations not perfectly subdued often get of him through the Remainders of Sin in him These are Matters of his daily Sorrow and Repentance and Humiliation and he often Trembles for those Sins he has fallen into though long since and which yet he hopes he has truly Repented of and to his very last Breath continues to work out his Salvation with fear And though he uses all Diligence Heb 6.11 according to the Apostle's Advice to reach to the full assurance of hope unto the end yet he confiders that this is a Modest and Humble sort of Assurance which the Apostle speaks of and so very well consistent with some Fear Now Death is desirable by a sincere Christian on this Account that it sets him above all his Troubles and his Fears It puts him into a State where the Devil shall have no further Advantage against him where this struggling betwixt Grace and Nature shall perfectly cease where he shall no more dishonour God nor blemish his own Nature nor have so much as the Sins of Infirmity to lament and bewail but shall live in a perfect freedom from those Moral Evils which created so
our Friends too in their Opinion of things when we imagine that had we liv'd longer we could have been very useful to the World and done a great deal of good in it God is the best Judge of this and he is the Wise Disposer of our Lives 'T is sufficient for us that we have done what good we could while we did live We may be troubled for our Family and Relations for our little Children and some special Friends who enjoy'd a visible Advantage by our continuance amongst them We may be concern'd to consider how hard it is like to be with our Oss-spring and how many shocks they may indure after our departure But do we remember that we leave them to the Care of that Waking and Merciful Providence of which we our selves have had so large an Experience all our Days We may be wretchedly out and often are so in our foreboding of Events Their being depriv'd of our Help and Assistance and Provision renders them the more immediate Objects of Divine Providence and it has been often seen that Children whom their Parents fear'd they had left in had Circumstances have in a wonderful manner been better provided for when their Parents have been taken away from them than probably they would have been had they continued with them that Reflection which the Holy Psalmist makes upon his own Life being frequently verified in the Posterity of good Men Psalm 27.10 When my father and mother forsake me the Lord taketh me up Again we may think that hitherto we have made but low attainments in Vertue and Goodness but could we have liv'd a little longer we should have been mighty Proficients in Christ's School we could have got a much greater Conquest over the World and our selves we could have enobled our Minds with more fixt and lasting Habits of Vertue and if God would be pleas'd to continue our Lives we should be much fitter for Heaven some few Years hence than we are at present But in this also we may be as much mistaken as in our other Thoughts Have we consider'd that our Vertue in this World will always be very imperfect Have we weighed what our Danger is as long as we live here Do we know if we live longer what future Temptations we may meet with or can we tell what Influence they may have upon us or be sure that they shall not prevail over us And what do we think of that Declaration of the Prophet which holds good under the Gospel-Covenant Ezek. 18.24 When the righteous man forsakes his righteousness and committeth iniquity and doth as the wicked doth his righteousness that he hath done shall not be mentioned In his trespass that he hath trespassed and in his sin that he sinneth in that shall he die It sufficeth that at present we walk sincerely and with Integrity in the way of God's Commandments and that we heartily and universally comply with our Duty though in much weakness and encompast with many infirmities The rest is to be left intirely to the Wisdom of God And when he calls us out of the World we may hope and in as much as all things are order'd by Infinite Wisdom and God's Goodness is over all his Works have reason to believe that this is the most fitting time for us to die in and best also for those who belong to us and for the World in general Having fixt these Bounds to it I now proceed to the Argument it self viz. That it is very becoming a wise Man and especially a Pious Christian to be very indifferent to Life and to know when he has had enough of it yea to be weary of the World and to be very willing to have his Dismission Many Considerations offer themselves for the evincing the Truth of this Proposition some respect a wise Man barely consider'd as such others concern him as he is a Christian I shall name some few of both sorts Those that respect a wise Man barely consider'd as such are these following I. A just and impartial Reflection upon the state of humane Nature II. A Consideration of the future Contingencies of Life III. A view of Death with respect to the Good and Evil of Life IV. That universal Law That all who are born must die 1. A just and impartial Reflection upon the state of humane Nature That this is very Deplorable has been the loud Complaint of all the Ages of the World which has been made by the wisest Men who have most narrowly consider'd Man's Condition in all his various Circumstances And though there are many Goods in Life which are not morosely and with sullenness to be despis'd yea it is an Instance of great Folly to rank them in the number of indifferent things yet it has been generally agreed that the Evils of Life do much over-balance the Good And though perhaps this is not so in respect of every individual Man for some are in very happy outward Circumstances in respect of others Yet if we consider how it fares with the generality which we must do in duly examining the Case of humane Nature upon this view there is no great doubt to be made but the Observation will be found to be as true as 't is common and 't is a Wise Man's part not barely to consider his own present Circumstances but to enquire how it goes with other Men since humane Nature being common to all whatever any other Man's Condition is he cannot tell how soon his may be the same When thou art lifted up with admiration of thy self for the Pomp wherein thou appearest to the World cast thy Eyes downwards upon those who are cloathed in Rags and want the Necessaries of Life When thou art wandring says the Philosopher at Xerxes crossing the Ocean with his mighty Navy think of those Wretches who are digging through Mount Athos who are forc'd to their Labour with Blows and Blood mingled with their Sweat call to mind that they had their Ears and Noses cut off because the Bridge was broken down by the violence of the Waves and consider what secret Reflections they make upon their sad Circumstances 'T is enough to cause a Wise Man readily to embrace Death Job 3.17 to consider only Job's Description of the Grave There the wicked cease from troubling there the weary are at rest There the prisoners rest together they hear not the voice of the oppressor 2. A Consideration of the future Contingencies of humane Life These are without Number and yet the daily expectation of every Wise Man who has consider'd what is represented by the Emblem of the Wheel constant change and vicissitude in the Life of Man We are suppose very Rich but do we know how long we shall be so and may we not ere we are aware be as Poor Riches make themselves wings Prov. 23.5 they fly away as an Eagle towards Heaven so says the Wisest of Men. We are at present in perfect health brisk and
lively and full of vigour but may not our Constitution soon be broken and we cast upon a Bed of Sickness grapling with Pains or crying out under extream Torture We enjoy Liberty and have a quiet Possession of the Blessings of Life but is it impossible that ever we should fall under the Yoke of some of the mighty Nimrods of the World the Hunters of Mankind Job 7.15 When as Job expresses it we should choose strangling rather than Life i. e. If we were at our own dispose the worst of Deaths would be far more desirable than such a Life When Xerxes viewing his numerous Army bemoan'd it that within a little more than half an Age there would not be a Man of them left alive one of his Captains reply'd Sir Let not this trouble you for they are like to endure so great fatigue and so many hardships that the greater number will in all probability wish themselves dead a long time before they shall be so happy as to die And thus the Roman Orator comparing the Great Pompey's Sickness at Naples where he had like to have died with his last End concludes That it had been much better for this Great Man to have died when he had the Command of the Arms of Rome and was the darling of the World for this had prevented the Bloody War with Caesar the loss of his Army his flying with Disgrace his being slain by one of his own Servants the presenting his Head to his Father-in-Law his Children turning Fugitive and the Consiscation of his Estate but he had dyed in Honour and never known any of these Evils neither himself nor his Family And upon this account was that wise saying of Solon to Croesus who had cause enough afterward to remember and acknowledge the Truth of it That he must first see him die before he judged of his Happiness it being a Point of the Grecian Wisdom to account no Man happy before his Death 3. A view of Death with respect to the Good and Evil of this Life 'T is true Death deprives us of all those which are properly called the Goods of Life But as these are not over Considerable so it is our present want of them that renders them of any Consideration at all If we did not need them their absence would be no injury to us in this Life the true Notion of Riches being a sufficiency to answer our Conveniencies beyond which all is but meer imagination and attended with the increase of trouble Since therefore Death puts us in Circumstances that we cannot want them and perfectly takes away their use what trouble can it be that it removes us from them To look upon it as a very uncomfortable thing to be cast into Circumstances where we cannot use these Goods is to be so drowned in sensuality that we are thereby become fit for nothing beyond this World and hardly fit for this But then Death takes us also from the Evils of Life which are more in Number than the Goods and much over-balance them in respect at least to the generality of Mankind A bare enumeration of the Evils of Life does sufficiently in Tully's Opinion commend Death which puts an end to them He tells us of one who writing a Book in the praise of Death did therein only describe the Calamities of humane Life On this Account Death has been sometimes interpreted as a Reward for Eminent Piety The very Heathens seemed to have looked upon it under this Notion Thus when those who built the Magnificent Temple of Apollo prayed that what was best for Man might befal them the third day after they were found dead which was reckoned upon as a Reward of their Piety Agreeably to this Isaiah 57.1 the Prophet Isaiah speaking of the Death of Good Josias says He was taken away from the Evil to come 4. The Universal Law upon humane Nature that all who are born must die It has ever been accounted a great part of Wisdom to bring our Minds quietly to comport with what is not in our Power to avoid By this Consideration we bear up under all the disasters of Life this brings us into Temper when we have royl'd our selves never so much upon the death of our nearest Relations or dearest Friends And the same Thought ought in common Discretion to bring us at least patiently to submit to our own Deaths whenever they come This is the great Argument that runs through all the Books of the Moralists A Pilate says Plutarch cannot in a Storm command the Billows or calm the Winds or by Hectoring cause the Storm to cease he at last therefore commits himself to its Fury pulls down all his Sails by the Board and expects the sinking of the Leaky Vessel and thus must we when Life grows painful and uneasie and Death approaches wait our Dissolution according to the Common Law of Nature since that which is unavoidable ought to disturb us as little as is possible This is the Principal Argument of all Seneca's Books of the Brevity of Life and the Tranquillity of the Mind and his Discourses of Providence That it is a very unbecoming thing to struggle with the Laws of Fate and not to be carried willingly whither we must go whether we will or no. But far greater reason have we for this who are taught what a Vertue it is and how capable of Reward chearfully to submit to the Wisdom of God in disposing of our Lives and these are such Arguments as are proper to induce a Wise Man not to be over fond of Life and to know when he has enough of it and at least quietly and calmly to entertain the Message of Death when it is sent to him But then a Pious Christian has Arguments beyond all these to do not only thus much but a great deal more to be perfectly above any fondness for Life and to rejoice at the Thoughts of his Dissolution and with submission to the Will and Providence of God heartily to desire his Dismission and they are these following I. A General Consideration of the Religion we Profess which has chiefly a respect to a future World II. Our Knowledge that the Sting of Death is pulled out III. The Thoughts of being absolutely and perfectly freed from Sin IV. The enlargement of our Faculties and Perfection of our Vertue V. The immediate Possession of Happiness at Death VI. The Completion of this in Body and Soul at the General Judgment 1. A General Consideration of the Religion we Profess which has chiefly a respect to a future World The Christian Religion Promises us very little or nothing that respects meerly this present Life In this it differs from God's Ancient Covenant with the Jews that it secures us of nothing of this World absolutely but requires us to refer all things to God's Wisdom and Providence to appoint them to us as they shall best tend to the making us wise and good and to the sitting of us for
A SERMON AT THE FUNERAL Of the Reverend Mr. THOMAS GREY Late Vicar of Dedham in Essex PREACH'D In the Parish-Church of Dedham Febr. the 2d 1691 2. With a short Account of his LIFE By JOSEPH POWELL A. M. Rector of St. Mary on the Wall in Colchester LONDON Printed for Thomas Speed at the Three Crowns near the Royal Exchange in Cornhill 1692. St. LUKE CHAP. ii VER 29. Lord now lettest thou thy Servant depart in peace IT is related in the Sacred History 1 King 19.4 of the great Prophet Elijah that he was perfectly cloy'd with Life and pray'd for a dismission he went a days Journey into the Wilderness and came and sat down under a Juniper Tree and he requested for himself that he might die and said It is enough now O Lord take away my Life for I am not better than my Fathers This looks like a Fit of Melancholy occasion'd by a Reflection on the unsuccessfulness of his Ministry and the rage of Jezabel against him and seems rather to be mention'd as an Instance of the Imperfections that stick to the best of Men in this Life than to be propos'd for our Imitation or to be drawn into Example by us Job 7.16 The like Account the Holy Books give us of another Man very Eminent for his Piety in the Age he liv'd in that he loath'd Life and was very desirous an end might be put to it The Objection against this Example also is that Holy Job breaks forth into this Expression in the anguish and vexation of his Spirit and that it was the mere effect of the pressure of that load of Troubles and Evils under which he labour'd Neither can this be deny'd for the Holy Man seems hereupon both to ground and to excuse his desire of Death as will be easily discern'd by any who will be at the pains to consult that Chapter of which give me leave to give you a short Paraphrase so far as concerns this his Complaint of Life and earnest desire of Death Let me ask you says he to his Friends these Questions Is not Death appointed by the Soveraign Lord of the World to every Man And does not Man spin out his short Life on Earth in trouble and toyl like an Hireling his Day And doth not such an one wearied out with the Work and Labour of the day naturally desire the approach of the Night to give him ease and refreshment And is not this my Case or rather is not my Case much worse For both day and night are alike uneasie to me you cannot but be sensible into how miserable a State I am fallen you who have seen my former Prosperity unless you have quite put off Humanity it self must pity my present Condition and which is to me a very sad Consideration you are never like to see it better for I shall enjoy no more good in this Life my Body is already over-run with Worms and I am become loathsom while I live and you cannot but be sensible how very difficult I find it to maintain my Temper of Mind in this Condition Since therefore God has assign'd Death as the End of all these Miseries can you blame me that I pray God to hasten it I know that 't is my Duty to refer my self wholly to God's wise disposal of me but assure your selves if God would give me leave to make my own choice I would much rather desire to die than to live And I cannot but look upon this desire as proceeding from Wisdom and a right Judgment of things But notwithstanding the special Circumstances attending both these Cases there seems to be something in the Requests of those great Men very agreeable to the desires of the best Men whilst under these wisest and most compos'd Thoughts and the happiest and most promising Advantages of Life A due Reflection upon the Vanity of Humane Life in its best State with a stedfast Faith of a future happy State to succeed the determination of the short Period of our days here on Earth are enough to dispose us not to be over fond of living any very long time here and with submission to the Will and Providence of God very chearfully to receive our Dismission when ever it shall be sent us We so sensibly find that there is no perfect Happiness to be met with on Earth that nothing needs to be said to confirm our Experience nor are we ignorant of the result of dying and the Rewards that befal the Righteous when once this Difficulty is overcome Happiness is the thing that all humane Nature is reaching at and who would die struglingly and with reluctancy whilst under the vigorous expectation of that great Declaration and Assurance given by our Religion Rev. 14.13 And I heard a Voice from Heaven saying unto me Write from henceforth i. e. from the very time of their Deaths blessed are the Dead which die in the Lord yea saith the Spirit which denotes the undoubted certainty of the thing that they may rest from their Labours and their Works do follow them The Scriptures therefore have given us other Instances less liable to these Exceptions and which represent the desire of Death not as a rash unadvised impatient or melancholy Request but as the effect of great Piety high Attainments in Vertue and Goodness and a very lively sense of a future World disposing those who have thus rais'd themselves above this World and enlarg'd their Minds by the Principles of Religion easily to part with all things here below and to be under Wise and Pious and Devout Desires of Death and Dissolution Such is the Instance of the great Apostle who expresses his longing to be gone Phil. 1.21 and concludes peremptorily that it was much for his Advantage to die and though he was content to live this was upon no other score but his being useful and serviceable to others And he Pronounces this as the common Desire of all the Apostles and very proper to be embrac'd by all Wise and Pious Christians 2 Cor. 5.1 We know that if the earthly house of this tabernacle were dissolv'd we have a building of God an house not made with Hands eternal in the Heavens For in this q. d. for this Reason we groan earnestly desiring to be cloathed upon with our House which is from Heaven And to mention no more this was the Case of good old Simeon a Just and Devout Man as the Evangelist gives his Character who had liv'd in the Faith and Hope of Israel the expectation of the Messias to come and by the Account given of him seems for some time to have been waiting both for the fulfilling of this Hope and for his own Dissolution For he had receiv'd a Revelation that he should not die till the Messias should come and he see him In submission therefore to the Will of God and in expectation of this Promise he still liv'd not fond of Life but chearfully waiting for Death
as the End of his Troubles here on Earth and the beginning of a new and better Life and coming into the Temple at the time that Jesus was presented to the Lord according to the Custom of the Law he took the Child up in his Arms and publickly declar'd that this was the Messias so long promis'd and the Revelation of his seeing him in the Flesh being fulfill'd to him he now expresses his hearty and earnest desire to be gathered to his Fathers in the Words of my Text. Lord now lettest thou thy Servant depart in peace From which I might fairly Discourse these Two things I. That it is very becoming a Wise Man and especially a Pious Christian to be very indifferent to Life and to know when he has had enough of it yea to be weary of the World and to be very willing to have his Dismission II. That it is a very desirable thing to depart this Life in peace I shall consider only the First Particular and before I enter upon the Argument I must set these following Bounds and Limitations to it 1. This is to be understood with great deference to the Wisdom and Providence of God so as to show no impatience of Life 2. With respect to the Benefit and Advantage of others for whose sake a Wise and Good Man who is very willing to die may also be willing to live yea upon this account he may be desirous to live when otherwise and for his own sake he would make it his choice to die 3. This desire of Death is never to be divided from a firm persuasion of Mind that whatever God orders to us be it Life or Death is for that reason best and therefore it is rather to be understood as a desire that God would then take us out of this World when to his Infinite Wisdom it shall appear to be most for our and the Advantage of others who depend upon us or we have any relation to 1. This is to be understood with great deference to the Wisdom and Providence of God so as to show no impatience of Life We are in this World like Soldiers in an Army assign'd by their General to their several Posts which would be direct Disobedience proceeding from Sedition Mutiny or Cowardice to desert without leave And from what Cause soever it proceeds it is highly punishable Such a Post is humane Life which must not be abandon'd without permission and till the Providence of God discharge us We must not be so weary of Life or fond of Death as voluntarily to forsake the one and hasten the other by our own acts or any means used upon our selves This I am aware has of old been accounted a true Instance of a Roman Spirit of Magnanimity and Greatness of Mind for Men to dispatch themselves and thereby put a period to those Evils they were not able to bear Thus the brave Cato slew himself not being able to bear Caesar's Victories nor to endure to think of falling into the Conqueror's Hands Thus Paulus Aemilius replied to Perseus when he so meanly supplicated him that he might not be led in Triumph That it had been and was still in his own Power to prevent this Disgrace and that it was the true mark of a Coward to have a Remedy at hand and not to dare to use it But as such actions as these are utterly inconsistent with a steady Belief of God's Wise Government of the World and particularly with the Principles of Christianity so neither are they Instances of that Greatness of Mind they pretend to they are rather plain Evidences of Pusillanimity and Vileness of Mind in that Men cannot bear Evils as becomes Philosophers and especially Christians but are prevail'd upon basely and meanly to fly from them as St. Austin excellently argues in that noble Book of his of tho City of God where he maintains that a voluntary Death is no Argument of Greatness of Mind 2. It must be understood with respect to the Benefit and Advantage of others for whose sake a wise and good Man who is willing to die may also be willing to live yea upon this account be desirous to live when otherwise and for his own sake he would make it his choice to die That which causes other Men to desire their Lives is a good reason to themselves to desire to live at least to be so well content with this as not to be weary of Life When a Man is of more than ordinary Use and Benefit to the Common-wealth or the Church of God or in the Place where he lives or when he has a numerous Family and many young Children who are growing up as Plants for the next Age who receive a mighty Benefit by his careful Provision for them by his Instruction by his Example and by a great Diligence and Care used in their Education and when by the course of Nature he might yet have liv'd many Years In such cases it is very reasonable for others to desire the Lives of such Men Sometimes the scarcity of such Men and the circumstances of the time when their Help and Assistance is like to be in a special manner beneficial to the World renders it reasonable to be very earnest in asking of God their Lives And those are also good Reasons why they themselves should desire to live living to the benefit of others and so as to be useful in our Generations being one great End of Life and a considerable Reason why it is desirable And this was the very case of St. Paul which put him to such a struggle with himself which to desire In respect of himself it was past all dispute that Death was most desirable but in regard to those to whom his Ministry was serviceable he was content to bear Life a little longer Phil. 1.23 I am in a strait says he betwixt two having a desire to depart and to be with Christ which is far better nevertheless to abide in the flesh is more needful for you 3. This desire of Death is never to be divided from a firm persuasion of Mind that whatever God orders to us be it Life or Death is for that Reason best And therefore is rather to be understood as a desire that God would then take us out of this World when to his Infinite Wisdom it shall appear to be most for our own and the Advantage of others who depend upon us or we have any relation to This is that great Principle which alone can carry us chearfully through this World and dispose us to submit freely not only to the variety of Changes we meet with in it but also to our great Change and neither impatiently to expect it nor yet to be startled at it when it comes In our very judgment as Epictetus speaks more to consent to that which God would have than what our own Inclinations lead us to To desire and wish just so as God doth We may mistake and so may