resolutions, and observances 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 religious, and justly; for all good moral philosophy (as was said) is but a 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 indeed is 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 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:  Immanitati autem consentaneum est opponere eam, quae supra humanitatem est, heroicam sive divinam virtutem; and a little after, Nam ut ferae neque vitium neque virtus est, swic neque Dei:  sed hic quidem status altius quiddam virtute est, ille aluid quiddam a vitio.  And therefore we may see what celsitude of honour Plinius Secundus attributeth to Trajan in his funeral oration, where he said, “That men needed to make no other prayers to the gods, but that they would continue as good lords to them as Trajan had been;” as if he had not been only an imitation of divine nature, but a pattern of it.  But these be heathen and profane passages, having but a shadow of that divine state of mind, which religion and the holy faith doth conduct men unto, by imprinting upon their souls charity, which is excellently called the bond of perfection, because it comprehendeth and fasteneth all virtues together.  And as it is elegantly said by Menander of vain love, which is but a false imitation of divine love, Amor melior Sophista loevo ad humanam vitam—­that