inclination and motion, that they take from themselves.
But their progress is right to the end and object, which is
in their way, as it were, and lieth just before them:
that is, which is feasible and possible, whether it be
that which at the first they proposed to themselves, or no.
For which reason also such actions are termed katorqwseiz to
intimate the directness of the way, by which they are achieved.
Nothing must be thought to belong to a man, which doth not
belong unto him as he is a man. These, the event of purposes,
are not things required in a man. The nature of man doth
not profess any such things. The final ends and consummations
of actions are nothing at all to a man's nature.
The end therefore of a man, or the summum 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