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. 



9. 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. 



10. 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 



