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 be more powerful
and effectual than true prudence? As for the things themselves,
they touch not the soul, neither can they have any access unto it:
neither can they of themselves any ways either affect it,