us only what will give us present pleasure; not what will, in the
whole, procure to us the most pleasure. What else then appears to be
the Rule, or Measure of Men's actions acting purely with respect to
the pursuit of happiness as their chief End, but the determinations of
that Faculty in them which, in reference to the different properties
and relations discernable in Things, can alone be the Judge what will,
in the whole, procure to them the most pleasure? And thus the very
desire of happiness, or love of pleasure, rightly pursu'd, does oblige
us to make the determinations or dictates of Reason, and not the
suggestions of present Appetite, the Measure, and Rule of our actions
in our pursuit after happiness. Which that we might possess was no
doubt the end of our Creator in giving us Being; since he could not
stand in need of, or be better'd by our Existence. And if that we
might be happy was the end for which God made us, it is most certain
that he has neither set any such measures to our Actions, or put any
such unhappy Biass upon our Minds, as shall necessarily contradict
this his end. Whence it again appears that the love of Pleasure
implanted in us (if we faithfully pursue it in prefering always that
which will, on the whole, procure to us the most pleasure) can never
mislead us from the observance of the Law of Reason: And that this Law
enjoyns only a right regulation of our natural desire of pleasure, to
the end of our obtaining the greatest happiness that we are capable
of: so that there is an inseparable connection, or relation of Moral
Good and Evil, with our Natural Good, and Evil. To assert therefore
that our chief Good does consist in pleasure, is far from drawing
after it any such consequence as many have pretended it does, in
prejudice to the Law of Reason, that Natural Revelation of Gods Will
to us; since no Man can upon due consideration thereof Judge, That the
Gratification of his present Appetites ought to be to him the Measure
or Rule of his Actions in consequence of Pleasures being his chief