bonum
whereby that end is fulfilled, cannot consist in the consummation of
actions purposed and intended. Again, concerning these outward worldly
things, were it so that any of them did properly belong unto man, then
would it not belong unto man, to condemn them and to stand in opposition
with them. Neither would he be praiseworthy that can live without them;
or he good, (if these were good indeed) who of his own accord doth
deprive himself of any of them. But we see contrariwise, that the more a
man doth withdraw himself from these wherein external pomp and greatness
doth consist, or any other like these; or the better he doth bear with
the loss of these, the better he is accounted.

XV. Such as thy thoughts and ordinary cogitations are, such will thy
mind be in time. For the soul doth as it were receive its tincture from
the fancies, and imaginations. Dye it therefore and thoroughly soak it
with the assiduity of these cogitations. As for example. Wheresoever
thou mayest live, there it is in thy power to live well and happy. But
thou mayest live at the Court, there then also mayest thou live well and
happy. Again, that which everything is made for, he is also made unto
that, and cannot but naturally incline unto it. That which anything
doth naturally incline unto, therein is his end. Wherein the end of
everything doth consist, therein also doth his good and benefit consist.
Society therefore is the proper good of a rational creature. For that we
are made for society, it hath long since been demonstrated. Or can any
man make any question of this, that whatsoever is naturally worse and
inferior, is ordinarily subordinated to that which is better? and that
those things that are best, are made one for another? And those things
that have souls, are better than those that have none? and of those that
have, those best that have rational souls?

XVI. To desire things impossible is the part of a mad man. But it is a
thing impossible, that wicked man should not commit some such things.
Neither doth anything happen to any man, which in the ordinary course
of nature as natural unto him doth not happen. Again, the same things
happen unto others also. And truly, if either he that is ignorant that
such a thing hath happened unto him, or he that is ambitious to be
commended for his magnanimity, can be patient, and is not grieved: is it
not a grievous thing, that either ignorance, or a vain desire to please
and to be commended, should