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pursue virtue； that is a sour and difficult thing； and not only to
renounce the pleasures of life； but willingly to undergo much pain
and trouble； if a man has no prospect of a reward。 And what reward
can there be for one that has passed his whole life； not only
without pleasure； but in pain； if there is nothing to be expected
after death？ Yet they do not place happiness in all sorts of
pleasures； but only in those that in themselves are good and
honest。
There is a party among them who place happiness in bare virtue；
others think that our natures are conducted by virtue to
happiness； as that which is the chief good of man。 They define
virtue thus； that it is a living according to nature； and think
that we are made by God for that end； they believe that a man then
follows the dictates of nature when he pursues or avoids things
according to the direction of reason； they say that the first
dictate of reason is the kindling in us of a love and reverence
for the Divine Majesty； to whom we owe both all that we have and
all that we can ever hope for。 In the next place； reason directs
us to keep our minds as free from passion and as cheerful as we
can； and that we should consider ourselves as bound by the ties of
good…nature and humanity to use our utmost endeavors to help
forward the happiness of all other persons； for there never was
any man such a morose and severe pursuer of virtue； such an enemy
to pleasure； that though he set hard rules for men to undergo much
pain； many watchings； and other rigors； yet did not at the same
time advise them to do all they could； in order to relieve and
ease the miserable； and who did not represent gentleness and good…
nature as amiable dispositions。 And from thence they infer that if
a man ought to advance the welfare and comfort of the rest of
mankind； there being no virtue more proper and peculiar to our
nature； than to ease the miseries of others； to free from trouble
and anxiety； in furnishing them with the comforts of life； in
which pleasure consists； nature much more vigorously leads them to
do all this for himself。
A life of pleasure is either a real evil； and in that case we
ought not to assist others in their pursuit of it； but on the
contrary； to keep them from it all we can； as from that which is
most hurtful and deadly； or if it is a good thing； so that we not
only may； but ought to help others to it； why； then； ought not a
man to begin with himself？ Since no man can be more bound to look
after the good of another than after his own； for nature cannot
direct us to be good and kind to others； and yet at the same time
to be unmerciful and cruel to ourselves。 Thus； as they define
virtue to be living according to nature； so they imagine that
nature prompts all people on to seek after pleasure； as the end of
all they do。 They also observe that in order to our supporting the
pleasures of life； nature inclines us to enter into society； for
there is no man so much raised above the rest of mankind as to be
the only favorite of nature who； on the contrary； seems to have
placed on a level all those that belong to the same species。 Upon
this they infer that no man ought to seek his own conveniences so
eagerly as to prejudice others； and therefore they think that not
only all agreements between private persons ought to be observed；
but likewise that all those laws ought to be kept； which either a
good prince has published in due form； or to which a people that
is neither oppressed with tyranny nor circumvented by fraud； has
consented； for distributing those conveniences of life which
afford us all our pleasures。
They think it is an evidence of true wisdom for a man to pursue
his own advantages as far as the laws allow it。 They account it
piety to prefer the public good to one's private concerns； but
they think it unjust for a man to seek for pleasure by snatching
another man's pleasures from him。 And on the contrary； they think
it a sign of a gentle and good soul； for a man to dispense with
his own advantage for the good of others； and that by this means a
good man finds as much pleasure one way as he parts with another；
for as he may expect the like from others when he may come to need
it； so if that should fail him； yet the sense of a good action；
and the reflections that he makes on the love and gratitude of
those whom he has so obliged； gives the mind more pleasure than
the body could have found in that from which it had restrained
itself。 They are also persuaded that God will make up the loss of
those small pleasures； with a vast and endless joy； of which
religion easily convinces a good soul。
Thus； upon an inquiry into the whole matter； they reckon that all
our actions； and even all our virtues； terminate in pleasure； as
in our chief end and greatest happiness； and they call every
motion or state； either of body or mind； in which nature teaches
us to delight； a pleasure。 Thus they cautiously limit pleasure
only to those appetites to which nature leads us； for they say
that nature leads us only to those delights to which reason as
well as sense carries us； and by which we neither injure any other
person nor lose the possession of greater pleasures； and of such
as draw no troubles after them； but they look upon those delights
which men by a foolish though common mistake call pleasure； as if
they could change as easily the nature of things as the use of
words； as things that greatly obstruct their real happiness
instead of advancing it； because they so entirely possess the
minds of those that are once captivated by them with a false
notion of pleasure； that there is no room left for pleasures of a
truer or purer kind。
There are many things that in themselves have nothing that is
truly delightful； on the contrary； they have a good deal of
bitterness in them； and yet from our perverse appetites after
forbidden objects； are not only ranked among the pleasures； but
are made even the greatest designs of life。 Among those who pursue
these sophisticated pleasures； they reckon such as I mentioned
before； who think themselves really