cular, as the Holy Faith; well declaring, that it was the same God that gave the Christian law to men, who gave those laws of nature to inanimate creatures that we speak of before; for we read that the elected saints of God have wished themselves anathematized and razed out of the book of life, in an ecstasy of charity and infinite feeling of communion.
This being set down and strongly planted, doth judge and determine most of the controversies wherein moral philosophy is conversant. For first, it decideth the question touching the preferment of the contemplative or active life, and decideth it against Aristotle. For all the reasons which he bringeth for the contemplative are private, and respecting the pleasure and dignity of a man's self, in which respects, no question, the contemplative life hath the pre-eminence: not much unlike to that comparison, which Pythagoras made for the gracing and magnifying of philosophy and contemplation; who, being asked what he was, answered, "That if Hiero were ever at the Olympian games, he knew the manner, that some came to try their fortune for the prizes, and some came as merchants to utter their commodities, and some came to make good cheer and meet their friends, and some came to look on; and that he was one of them that came to look on." But men must know, that in this theatre of man's life it is reserved only for God and angels to be lookers on: neither could the like question ever have been received in the church, (notwithstanding their "Pretiosa in oculis Domini mors sanctorum ejus," by which place they would exalt their civil death and regular professions,) but upon this defence, that the monastical life is not simply contemplative, but performeth the duty either of incessant prayers and supplications, which hath been truly esteemed as an office in the church, or else of writing or in taking instructions for writing concerning the law of God, as Moses did when he abode so long in the mount. And so we see Enoch the seventh from Adam, who was the first contemplative, and walked with God, yet did also endow the church with prophecy, which St. Jude citeth. But for contemplation which should be finished in itself, without casting beams upon society, assuredly divinity knoweth it not.
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, who placed felicity in extinguishment of the disputes of the nind, making no fixed nature of good and evil, steeming things according to the clearness of the desires, or the reluctation; which opinion was evived in the heresy of the Anabaptists, measuring tilings according to the motions of the spirit, and the constancy or wavering of belief: all which are manifest to tend to private repose and contentment, and not to point of society.
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 Gonsalvo 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.
It censureth likewise that abuse of philosophy, which grew general about the time of Epictelus, 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 rnind, 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. So as Diogenes's opinion is to be accepted, who commended not them which abstained, but them which sustained, and could refrain their mind "in præcipitio," and could give unto the mind, as is used in horsemanship, the shortest stop or turn.
Lastly, it censureth the tenderness and want of application in some of the most ancient and reverend philosophers and philosophical men, that did retire too easily from civil business, for avoiding of indignities and perturbations: where as the resolution of men truly moral ought to be such as the same Gonsalvo said the honour of a soldier should be, "e telâ crassiore," and not so fine as that every thing should catch in it and endanger it.
