A 
teu thee. ae 
XX. 8.] THE SECOND BOOK. 191 
contemplative and walked with God, yet did also endow 
the church with prophecy, which Saint Jude citeth. But 
for contemplation which should be finished in itself, with- 
out casting beams upon society, assuredly divinity knoweth 
it not. | 
g. It decideth also the controversies between Zeno and 
Socrates, and their schools and successions, on the one 
side, who placed felicity in virtue simply or attended, the 
actions and exercises whereof do chiefly embrace and 
concern society; and on the other side, the Cyrenaics and 
Epicureans, who placed it in pleasure, and made virtue 
(as it is used in some comedies of errors, wherein the 
mistress and the maid change habits) to be but as a 
' servant, without which pleasure cannot be served and 
attended; and the reformed school of the Epicureans, 
which placed it in serenity of mind and freedom from 
perturbation; as if they would have deposed Jupiter 
again, and restored Saturn and the first age, when there 
was no summer nor winter, spring nor autumn, but all 
after one air and season; and Herillus, which placed 
felicity in extinguishment of the disputes of the mind, 
making no fixed nature of good and evil, esteeming things 
according to the clearness of the desires, or the reluct- 
ation; which opinion was revived in the heresy of the 
Anabaptists, measuring things according to the motions 
of the spirit, and the constancy or wavering of belief: all 
which are manifest to tend to private repose and con- 
tentment, and not to point of society. 
ro. It censureth also the philosophy of Epictetus, which 
presupposeth that felicity must be placed in those things 
which are in our power, lest we be liable to fortune and 
disturbance : as if it were not a thing much more happy 
to fail in good and virtuous ends for the public, than to 
