do speak it seriously and positively; for so it pleaseth Machiavel to say, "that if Cæsar had been overthrown, he would have been more odious than ever was Catiline;" as if there had been no difference, but in fortune, between a very fury of lust and blood, and the most excellent spirit (his ambition reserved) of the world? Again, is there not a caution likewise to be given of the doctrines of moralities themselves, (some kinds of them,) lest they make men too precise, arrogant, incompatible; as Cicero saith of Cato, "In Marco Catone hæc bona quæ videmus divina et egregia, ipsius scitote esse propria; quæ nonnunquam requirimus, ea sunt omnia non a natura, sed a magistro?"Many other axioms and advices there are touching those proprieties and effects, which studies do infuse and instil into manners. And so likewise is there touching the use of all those other points, of company, fame, laws, and the rest, which we recited in the beginning in the doctrine of morality.
But there is a kind of culture of the mind that 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 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.
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; where as 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 dedicatuh 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 earn, quæ supra humanitatem est, heroicam sive divinam virtutem:" and a little after, "Nam ut feræ neque vitium neque virtus est, sic neque Dei: sed hic quidem status altius quiddam virtute est, ille aliud 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 needeth 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 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 it is elegantly said by Menander of vain love, which is but a false imitation of divine love, "Amor melior sophista lævo ad humanam vitam," that love teachcth a man to carry himself better than the sophist or preceptor; which he calleth left-handed, because, with all his rules and precepts, he cannot form a man so dexterously, nor with that facility to prize himself and govern himself, as love can do: so certainly, if a man s mind be truly inflamed with charity, it doth work him suddenly into greater perfection than all the doctrine of morality can do, which is but a sophist in comparison of the other. Nay further, as Xenophon observed truly, that all other affections, though they raise the mind, yet they do it by distorting and uncomeliness of ecstasies or excesses; but only love doth exalt the mind, and nevertheless at the same instant doth settle and compose it: so in all other excellencies, though they advance nature, yet they are subject to excess; only charity admitteth no excess. For so we see, aspiring to be like God in power, the angels transgressed and fell; "Ascendam, et ero similis Altissimo:" by aspiring to be like God in knowledge, man transgressed and fell; "Eritis sicut Dii, scientes bonum et malum:" but by aspiring to a similitude of God in goodness or love, neither man nor angel ever transgressed, or shall transgress. For unto that imitation we are called: "Diligite inimicos vestros, benefacite eis qui oderunt vos, et orate pro persequentibus et calumni antibus vos, ut sitis filii Patris vestri qui in cœlis est, qui solem suum oriri facit super bonos et malos,
