XXII. 14-] THE SECOND BOOK. 213 
seemeth yet more accurate and elaborate than the rest, 
and is built upon this ground; that the minds of all men 
are at some times in a state more perfect, and at other 
times in a state more depraved. The purpose therefore 
of this practice is to fix and cherish the good hours of 
the mind, and to obliterate and take forth the evil. The ~ 
fixing of the good hath been practised by two means, 
vows or constant resolutions, and observances or ex- 
ercises; which are not to be regarded so much in 
themselves, as because they keep the mind in continual 
obedience. The obliteration of the evil hath been prac- 
tised by two means, some kind of redemption or expiation 
of that which is past, and an inception or account de novo 
for the time to come. But this part seemeth sacred and 
religious, and justly; for all good moral philosophy (as 
was said) is but an handmaid to religion. 
15. Wherefore we will conclude with that last point, 
which is of all other means the most compendious and 
summary, and again, the most noble and effectual to the 
reducing of the mind unto virtue and good estate; which 
is, the electing and propounding unto a man’s self good 
and virtuous ends of his life, such as may be in a reason- 
able sort within his compass to attain. For if these two 
things be supposed, that a man set before him honest 
and good ends, and again, that he be resolute, constant, 
and true unto them; it will follow that he shall mould 
himself into all virtue at once. And this is indeed like 
the work of nature; whereas the other course is like the 
work of the hand. For as when a carver makes an 
image, he shapes only that part whereupon he worketh; 
as if he be upon the face, that part which shall be the 
body is but a rude stone still, till such times as he comes 
to it. But contrariwise when nature makes a flower or 
