THE SECOND BOOK 187 



ances or exercises ; 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 practised 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 rehgious, 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 reasonable 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 time as he comes to it. But contrariwise 

 when nature makes a flower or living creature, she 

 formeth rudiments of all the parts at one time. So 

 in obtaining virtue by habit, while a man practiseth 

 temperance, he doth not profit much to fortitude, nor 

 the like : but when he dedicateth and applieth himself 

 to good ends, look, what virtue soever the pursuit and 

 passage towards those ends doth commend unto him, 

 he is invested of a precedent disposition to conform 

 himself thereunto. Which state of mind Aristotle doth 

 excellently express himself, that it ought not to be 

 called virtuous, but divine : his words are these : ' Im- 

 manitati autem consentaneum est opponere eam, quae 

 supra humanitatem est, heroicam sive divinam virtu- 

 tem ' : and a little after, ' Nam ut ferae neque vitium 



