As all conceptions we have immediately by the sense, are, delight, or pain, or appetite, or fear; so are all the imaginations after sense. But as they are weaker imaginations, so are they also weaker pleasures, or weaker pain.
End, fruition.
4. As appetite is the beginning of animal motion towards something that pleaseth us; so is the attaining thereof, the end of that motion, which we also call the scope, and aim, and final cause of the same: and when we attain that end, the delight we have thereby is called the fruition: so that bonum and finis are different names, but for different considerations of the same thing.
Profitable, use, vain.
5. And of ends, some of them are called propinqui, that is, near at hand; others remoti, far off: but when the ends that be nearer attaining, be compared with those that be further off, they are called not ends, but means, and the way to those. But for an utmost end, in which the ancient philosophers have placed felicity, and disputed much concerning the way thereto, there is no such thing in this world, nor way to it, more than to Utopia: for while we live, we have desires, and desire presupposeth a further end. Those things which please us, as the way or means to a further end, we call profitable; and the fruition of them, use; and those things that profit not, vain.
Felicity.
6. Seeing all delight is appetite, and presupposeth a further end, there can be no contentment but in proceeding: and therefore we are not to marvel, when we see, that as men attain to more riches, honour, or other power; so their appetite continually groweth more and more; and when they are come to the utmost degree of some kind of power, they pursue some other, as long as in any kind they think themselves behind any other: of those therefore that have attained to the highest degree of honour and riches, some have affected mastery in some art; as Nero in music and poetry, Commodus in the art of a gladiator; and such as affect not some such thing, must find diversion and recreation of their thoughts in the contention either of play or business: and men justly complain of a great grief, that they know not what to do. Felicity, therefore, by which we mean continual delight, consisteth not in having prospered, but in prospering.
Good and evil mixed.
7. There are few things in this world, but either have mixture of good and evil, or there is a chain of them so necessarily linked together, that the one cannot be taken without the other: as for example, the pleasures of sin, and the bitterness of punishment, are inseparable; as is also labour and honour, for the most part. Now when in the whole chain, the greater part is good, the whole is called good; and when the evil over-weigheth, the whole is called evil.
Sensual delight, and pain; joy and grief.