4. As _appetite_ is the beginning of _animal_ motion towards something that pleaseth us; so is the _attaining_ thereof, the _end_ of that motion, which we also call the _scope_, and aim, and final cause of the same: and when we attain that end, the delight we have thereby is called the _fruition_: so that _bonum_ and _finis_ are different names, but for different considerations of the same thing. [Sidenote: Profitable, use, vain.] 5. And of _ends_, some of them are called _propinqui_, that is, near at hand; others _remoti_, far off: but when the ends that be nearer attaining, be compared with those that be further off, they are called not ends, but _means_, and the _way_ to those. But for an _utmost_ end, in which the ancient _philosophers_ have placed _felicity_, and disputed much concerning the way thereto, there is no such thing in this world, nor way to it, more than to Utopia: for while we live, we have desires, and desire presupposeth a further end. Those things which please us, as the way or _means_ to a further end, we call _profitable_; and the _fruition_ of them, _use_; and those things that profit not, _vain_. [Sidenote: Felicity.] 6. Seeing all _delight_ is _appetite_, and presupposeth a _further_ end, there can be _no contentment_ but in _proceeding_: and therefore we are not to marvel, when we see, that as men attain to more riches, honour, or other power; so their appetite continually groweth more and more; and when they are come to the utmost degree of some kind of power, they pursue some other, as long as in any kind they think themselves behind any other: of those therefore that have attained to the highest degree of honour and riches, some have affected mastery in some art; as Nero in music and poetry, Commodus in the art of a gladiator; and such as affect not some such thing, must find diversion and recreation of their thoughts in the contention either of play or business: and men justly complain of a great grief, that they know not what to do. _Felicity_, therefore, by which we mean continual delight, consisteth _not_ in _having_ prospered, but in _prospering_. [Sidenote: Good and evil mixed.] 7. There are few things in this world, but _either_ have _mixture_ of good and evil, _or_ there is a chain of them so necessarily linked together, that the one cannot be taken without the other: as for example, the pleasures of sin, and the bitterness of punishment, are inseparable; as is also labour and honour, for the most part. Now when in the _whole chain_, the _greater part_ is good, the _whole_ is called _good_; and when the _evil_ over-weigheth, the _whole_ is called _evil_. [Sidenote: Sensual delight, and pain; joy and grief.]