Page:Whole works of joseph butler.djvu/44

self, and which leads them to their own private good and happiness, as they contradict that part of it which respects society, and tends to public good: that there arc as few persons who attain the greatest satisfaction and enjoyment which they might attain in the present world, as who do the greatest good to others which they might do; nay, that there are as few who can be said really and in earnest to aim at one, as at the other. Take a survey of mankind; the world in general, the good and bad, almost without exception, equally are agreed, that were religion out of the case, the happiness of the present life would consist in a manner wholly in riches, honours, sensual gratifications; insomuch that one scarce hears a reflection made upon prudence, life, conduct, but upon this supposition. Yet, on the contrary, that persons in the greatest affluence of fortune are no happier than such as have only a competency; that the cares and disappointments of ambition for the most part far exceed the satisfactions of it; as also the miserable intervals of intemperance and excess, and the many untimely deaths occasioned by a dissolute course of life; these things are all seen, acknowledged, by every one acknowledged; but are thought no objections against, though they expressly contradict this universal principle, that the happiness of the present life consists in one or other of them. Whence is all this absurdity and contradiction? Is not the middle way obvious? Can anything be more manifest, than that the happiness of life consists in these, possessed and enjoyed only to a certain degree; that to pursue them beyond this degree, is always attended with more inconvenience than advantage to man's self, and often with extreme misery and unhappiness? Whence, then, I say, is all this absurdity and contradiction? Is it really the result of consideration in mankind, how they may become most easy to themselves, most free from care, and enjoy the chief happiness attainable in this world ? or is it not manifestly owing either to this, that they have not cool and rea-