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It also determines the question that has been so vehe 

 mently controverted between the schools of Zeno and Soc 

 rates on the one side, who placed felicity in virtue, simple 

 or adorned, and many other sects and schools on the 

 other as particularly the schools of the Cyrenaics and 

 Epicureans, who placed felicity in pleasure; 13 thus making 

 virtue a mere handmaid, without which pleasure could not 

 be well served. Of the same side is also that other school 

 of Epicurus, as on the reformed establishment, which de 

 clared felicity to be nothing but tranquillity and serenity 

 of mind. With these also joined the exploded school of 

 Pyrrho and Herillus, who placed felicity in an absolute 

 exemption from scruples, and the allowing no fixed and 

 constant nature of good and evil, but accounting all actions 

 virtuous or vicious, as they proceed from the mind by a 

 pure and undisturbed motion, or with aversion and reluc 

 tance. 14 But it is plain that all things of this kind relate 

 to private tranquillity and complacency of mind, and by 

 no means to the good of communion. 



Again, upon the foundation above laid we may confute 

 the philosophy of Epictetus, which rests upon supposing 

 felicity placed in things within our power, lest we should 

 otherwise be exposed to fortune and contingence, 15 as if it 

 were not much happier to fail of success in just and honor 

 able designs, when that failure makes for the public good, 

 than to secure an uninterrupted enjoyment of those things 

 which make only for our private fortune. Thus Gronsalvo 

 at the head of his army, pointing to Naples, nobly protested 

 he had much rather, by advancing a step, meet certain 

 death, than by retiring a step prolong his life. And to this 

 agrees the wise king, who pronounces &quot;a good conscience 

 to be a continual feast&quot;; 18 thereby signifying that the con- 



13 For an account of these sects, consult Bitter s &quot;Geschichte der Philosophic 

 alter Zeit.&quot; 



14 This opinion has been revived in the Anabaptist heresy, who measure 

 everything by the humors and instincts of the spirit and constancy or vacillation 

 of faith. Ed. 



15 Enchir. Arrian. i. 16 Prov. xv. 15. 



