XXXI. This doctrine, does not tend to promote any irregularity whatever in human life, for health of body, and serenity of mind, may very lawfully be wished for by any man; and there are men very spiritually disposed, who positively desire them, and are also solicitous about procuring them. It is however a mistaken notion, to place ultimate, or supreme felicity, in the enjoyment of them; but this is an error, which was common to all the Gentile philosophers, who every one of them, placed it on created objects. I say also, that the error of Epicurus in this respect, was less than that of any of the others, because he was at least right, with regard to the object on which he placed happiness, by speaking of it, as confined to sublunary things; but the other philosophers, did not even hit this nail on the head: for if we contemplate a man possessed of all those advantages, in which they maintained happiness consisted, such as riches, honours, fame, learning, &c. he may notwithstanding his possessing all these, lead a very unhappy and miserable life; because neither of them separately, nor all of them put together, can secure him from a thousand afflictions, that may be brought upon him, by numberless adverse accidents. For, suppose him to be learned, rich, and powerful, to whatever degree you please, none of these, can prevent the death of his esteemed friend; nor the infidelity of his beloved wife; nor can they insure him, that his children shall not turn out stupid or ill-disposed; nor can they shield him, from the stings and mortifications he is exposed to, from the malice of envious people, &c. But by attaining what Epicurus held happiness to consist in, that is health of body, and serenity of mind, a man, let what will happen to him, would at least live free from misery, and so long as he preserves these blessings of bodily health, and a serene state of mind, may be said to be a happy person, because he experiences no affliction, or anxiety.