Imágenes de página
PDF
ePub

as it appears. And therefore, were every action of ours concluded within itself, and drew no consequences after it, we should undoubtedly never err in our choice of good; we should always infallibly prefer the best. Were the pains of honest industry, and of starving with hunger and cold, set together before us, nobody would be in doubt which to choose were the satisfaction of a lust, and the joys of heaven offered at once to any one's present possession, he would not balance, or err in the determination of his choice.

§. 59. But since our voluntary actions carry not all the happiness and misery that depend on them, along with them in their present performance, but are the precedent causes of good and evil, which they draw after them, and bring upon us, when they themselves are paffed and cease to be; our desires look beyond our present enjoyments, and carry the mind out to absent good, according to the necessity which we think there is of it, to the making or increase of our happiness. It is our opinion of such a necessity, that gives it its attraction without that, we are not moved by absent good. For in this narrow scantling of capacity, which we are accustomed to, and sensible of here, wherein we enjoy but one pleasure at once, which, when all uneasiness is away, is, whilst it lasts, sufficient to make us think ourselves happy; it is, not all remote, and even apparent good, that affects us.. Because the indolency and enjoyment we have, suflicing for our present happiness, we desire not to, venture the change; since we judge that we are happy already,. being content, and that is enough. For who is content is happy. But as soon as any new uneasiness comes in, this happiness is disturbed, and we are set afresh on work in the pursuit of happiness.

From a

§. 60. Their aptness, therefore, to conclude that they can be happy without it, wrong judg is one great occasion that men often are not raised to the desire of. the greatest absent

ment of what makes a necessary part

good. For, whilst such thoughts possess of their hap them, the joys of a future state move them piness. not: they have little concern or uneasiness about them;

and the will, free from the determination of such desires, is left to the pursuit of nearer satisfactions, and to the removal of those uneasinesses which it then feels, in its want of and longings after them. Change but a man's view of these things; let him see, that virtue and religion are necessary to his happiness; let him look into the future state of bliss or misery, and see there God, the righteous judge, ready to "render to every man according to his deeds; to them who by patient continuance in well-doing seek for glory, and "honour, and immortality, eternal life; but unto every soul that doth evil, indignation and wrath, "tribulation and anguish:" to him, I say, who hath a prospect of the different state of perfect happiness, or misery, that attends all men after this life, depending on their behaviour here, the measures of good and evil, that govern his choice, are mightily changed. For since nothing of pleasure and pain in this life can bear any proportion to the endless happiness, or exquisite misery, of an immortal soul hereafter; actions in his power will have their preference, not according to the transient pleasure or pain that accompanies or follows them here, but as they serve to secure that perfect durable happiness hereafter.

A more particular ac. count of

wrong judg

ments.

6.61. But to account more particularly for the misery that men often bring on themselves, notwithstanding that they do all in earnest pursue happiness, we must consider how things come to be represented to our desires, under deceitful appearances; and that is by the judgment pronouncing wrongly concerning them. To see how far this reaches, and what are the causes of wrong judgment, we must remember that things are judged good or bad in a double sense.

First, That which is properly good or bad, is nothing but barely pleasure or pain.

Secondly, But because not only present pleasure and pain, but that also which is apt by its efficacy or consequences to bring it upon us at a distance, is a proper object of our desires, and apt to move a creature that has foresight; therefore things also that draw after

them

them pleasure and pain, are considered as good and evil.

§. 62. The wrong judgment that misleads us, and makes the will often fasten on the worse side, lies in misreporting upon the various comparisons of these. The wrong judgment I am here speaking of, is not what one man may think of the determination of another, but what every man himself must confess to be wrong. For since I lay it for a certain ground, that every intelligent being really seeks happiness, which consists in the enjoyment of pleasure, without any considerable mixture of uneasiness; it is impossible any one should willingly put into his own draught any bitter ingredient, or leave out any thing in his power, that would tend to his satisfaction, and the compleating of his happiness, but only by wrong judgment. I shall not here speak of that mistake which is the consequence of invincible error, which scarce deserves the name of wrong judgment; but of that wrong judgment which every man himself must confess to be so.

In comparing

present and

future.

§. 63. If, therefore, as to present pleasure and pain, the mind, as has been said, never mistakes that which is really good or evil; that which is the greater pleasure, or the greater pain, is really just as it appears. But though present pleasure and pain show their difference and degrees so plainly, as not to leave room for mistake; yet when we compare present pleasure or pain with future, (which is usually the case in the most important determinations of the will) we often make wrong judgments of them, taking our measures of them in different positions of distance. Objects, near our view, are apt to be thought greater than those of a larger size, that are more remote; and so it is with pleasures and pains; the present is apt to carry it, and those at a distance have the disadvantage in the comparison. Thus most men, like spendthrift heirs, are apt to judge a little in hand better than a great deal to come; and so, for small matters in poffeffion, part with greater ones in reversion. But that this is a wrong judgment, every one must allow, let his pleasure consist in whatever it

S2

will:

will; since that which is future will certainly come to be present; and then having the same advantage of nearness, will show itself in its full dimensions, and discover his wilful mistake, who judged of it by unequal measures. Were the pleasure of drinking accompanied, the very montent a man takes off his glass, with that sick stomach and aking head, which, in some men, are sure to follow not many hours after; I think nobody, whatever pleasure he had in his cups, would, on these conditions, ever let wine touch his lips; which yet he daily swallows; and the evil side comes to be chosen only by the fallacy of a little difference in time. But if pleasure or pain can be so lessened only by a few hours removal, how much more will it be so by a farther distance, to a man that will not by a right judgment do what time will, i. e. bring it home upon himself, and consider it as present, and there take its true dimensions? This is the way we usually impose on ourselves, in respect of bare pleasure and pain, or the true degrees of happiness or misery; the future Joses its just proportion, and what is present obtains the preference as the greater. I mention not here the wrong judgment, whereby the absent are not only lessened, but reduced to perfect nothing; when men enjoy what they can in present, and make sure of that, concluding amiss that no evil will thence follow. For that lies not in comparing the greatness of future good and evil, which is that we are here speaking of; but in another sort of wrong judgment, which is concerning good or evil; as it is considered to be the cause and procurement of pleasure or pain, that will follow from it.

Causes of this.

. 64. The cause of our judging amiss, when we compare our present pleasure or pain with future, seems to me to be the weak and narrow constitution of our minds. We cannot well enjoy two pleasures at once, much less any pleasure almost, whilst pain possesses us. The present pleasure, if it be not very languid, and almost none at all, fills our narrow souls, and so takes up the whole mind, that it scarce leaves any thought of things ab

sent:

sent or if among our pleasures, there are some which are not strong enough to exclude the consideration of things at a distance; yet we have so great an abhorrence of pain, that a little of it extinguishes all our pleasures a little bitter mingled in our cup, leaves no relish of the sweet. Hence it comes, that at any rate we desire to be rid of the present evil, which we are apt to think nothing absent can equal; because, under the present pain, we find not ourselves capable of any the least degree of happiness. Men's daily complaints are a loud proof of this: the pain that any one actually feels is still of all other the worst; and it is with anguish they cry out, "Any rather than this: nothing "can be so intolerable as what I now suffer." And therefore our whole endeavours and thoughts are intent to get rid of the present evil before all things, as the first necessary condition to our happiness, let what will follow. Nothing, as we passionately think, can exceed, or almost equal, the uneasiness that sits so heavy upon us. And because the abstinence from a present pleasure that offers itself, is a pain, nay oftentimes a very great one, the desire being inflamed by a near and tempting object; it is no wonder that that operates after the same manner, pain does, and lessens in our thoughts what is future; and so forces, as it were, blindfold into its embraces.

§. 65. Add to this, that absent good, or, which is the same thing, future pleasure, especially if of a sort we are unacquainted with, seldom is able to counterbalance any uneasiness, either of pain or desire, which is present. For its greatness being no more than what shall be really tasted when enjoyed, men are, apt enough to lessen that, to make it give place to any present desire; and conclude with themselves, that when it comes to trial, it may possibly not answer the report, or opinion, that generally passes of it; they having often found, that not only what others have magnified, but even what they themselves have enjoyed with great pleasure and delight at one time, has proved insipid or nauseous at another; and therefore they see nothing in it for which they should forego a present enjoyment.

S 4

But

« AnteriorContinuar »