(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 obtain all that we can wish to ourselves in
our proper fortune: as Consalvo said to his soldiers, showing them
Naples, and protesting he had rather die one foot forwards, than to
have his life secured for long by one foot of retreat. Whereunto
the wisdom of that heavenly leader hath signed, who hath affirmed
that "a good conscience is a continual feast;" showing plainly that
the conscience of good intentions, howsoever succeeding, is a more
continual joy to nature than all the provision which can be made for
security and repose.
(11) It censureth likewise that abuse of philosophy which grew
general about the time of Epictetus, in converting it into an
occupation or profession; as if the purpose had been, not to resist
and extinguish perturbations, but to fly and avoid the causes of
them, and to shape a particular kind and course of life to that end;
introducing such a health of mind, as was that health of body of
which Aristotle speaketh of Herodicus, who did nothing all his life
long but intend his health; whereas if men refer themselves to
duties of society, as that health of body is best which is ablest to
endure all alterations and extremities, so likewise that health of
mind is most proper which can go through the greatest temptations
and perturbations.
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