which　results　from　an　undisturbed　and　vigorous　constitution　of
  body；　when　life　and　active　spirits　seem　to　actuate　every　part。
  This　lively　health；　when　entirely　free　from　all　mixture　of　pain；
  of　itself　gives　an　inward　pleasure；　independent　of　all　external
  objects　of　delight；　and　though　this　pleasure　does　not　so
  powerfully　affect　us；　nor　act　so　strongly　on　the　senses　as　some　of
  the　others；　yet　it　may　be　esteemed　as　the　greatest　of　all
  pleasures；　and　almost　all　the　Utopians　reckon　it　the　foundation
  and　basis　of　all　the　other　joys　of　life；　since　this　alone　makes
  the　state　of　life　easy　and　desirable；　and　when　this　is　wanting；　a
  man　is　really　capable　of　no　other　pleasure。　They　look　upon　freedom
  from　pain；　if　it　does　not　rise　from　perfect　health；　to　be　a　state
  of　stupidity　rather　than　of　pleasure。
  This　subject　has　been　very　narrowly　canvassed　among　them；　and　it
  has　been　debated　whether　a　firm　and　entire　health　could　be　called
  a　pleasure　or　not？　Some　have　thought　that　there　was　no　pleasure
  but　what　was　excited　by　some　sensible　motion　in　the　body。　But　this
  opinion　has　been　long　ago　excluded　from　among　them；　so　that　now
  they　almost　universally　agree　that　health　is　the　greatest　of　all
  bodily　pleasures；　and　that　as　there　is　a　pain　in　sickness；　which
  is　as　opposite　in　its　nature　to　pleasure　as　sickness　itself　is　to
  health；　so　they　hold　that　health　is　accompanied　with　pleasure：　and
  if　any　should　say　that　sickness　is　not　really　pain；　but　that　it
  only　carries　pain　along　with　it；　they　look　upon　that　as　a　fetch　of
  subtilty；　that　does　not　much　alter　the　matter。　It　is　all　one；　in
  their　opinion；　whether　it　be　said　that　health　is　in　itself　a
  pleasure；　or　that　it　begets　a　pleasure；　as　fire　gives　heat；　so　it
  be　granted；　that　all　those　whose　health　is　entire　have　a　true
  pleasure　in　the　enjoyment　of　it：　and　they　reason　thuswhat　is　the
  pleasure　of　eating；　but　that　a　man's　health　which　had　been
  weakened；　does；　with　the　assistance　of　food；　drive　away　hunger；
  and　so　recruiting　itself　recovers　its　former　vigor？　And　being　thus
  refreshed；　it　finds　a　pleasure　in　that　conflict；　and　if　the
  conflict　is　pleasure；　the　victory　must　yet　breed　a　greater
  pleasure；　except　we　fancy　that　it　becomes　stupid　as　soon　as　it　has
  obtained　that　which　it　pursued；　and　so　neither　knows　nor　rejoices
  in　its　own　welfare。　If　it　is　said　that　health　cannot　be　felt；　they
  absolutely　deny　it；　for　what　man　is　in　health　that　does　not
  perceive　it　when　he　is　awake？　Is　there　any　man　that　is　so　dull　and
  stupid　as　not　to　acknowledge　that　he　feels　a　delight　in　health？
  And　what　is　delight　but　another　name　for　pleasure？
  But　of　all　pleasures；　they　esteem　those　to　be　most　valuable　that
  lie　in　the　mind；　the　chief　of　which　arises　out　of　true　virtue；　and
  the　witnesses　of　a　good　conscience。　They　account　health　the　chief
  pleasure　that　belongs　to　the　body；　for　they　think　that　the
  pleasure　of　eating　and　drinking；　and　all　the　other　delights　of
  sense；　are　only　so　far　desirable　as　they　give　or　maintain　health。
  But　they　are　not　pleasant　in　themselves；　otherwise　than　as　they
  resist　those　impressions　that　our　natural　infirmities　are　still
  making　upon　us：　for　as　a　wise　man　desires　rather　to　avoid　diseases
  than　to　take　physic；　and　to　be　freed　from　pain；　rather　than　to
  find　ease　by　remedies；　so　it　is　more　desirable　not　to　need　this
  sort　of　pleasure；　than　to　be　obliged　to　indulge　it。　If　any　man
  imagines　that　there　is　a　real　happiness　in　these　enjoyments；　he
  must　then　confess　that　he　would　be　the　happiest　of　all　men　if　he
  were　to　lead　his　life　in　perpetual　hunger；　thirst；　and　itching；
  and　by　consequence　in　perpetual　eating；　drinking；　and　scratching
  himself；　which　anyone　may　easily　see　would　be　not　only　a　base　but
  a　miserable　state　of　life。　These　are　indeed　the　lowest　of
  pleasures；　and　the　least　pure；　for　we　can　never　relish　them；　but
  when　they　are　mixed　with　the　contrary　pains。　The　pain　of　hunger
  must　give　us　the　pleasure　of　eating；　and　here　the　pain　out…
  balances　the　pleasure；　and　as　the　pain　is　more　vehement；　so　it
  lasts　much　longer；　for　as　it　begins　before　the　pleasure；　so　it
  does　not　cease　but　with　the　pleasure　that　extinguishes　it；　and
  both　expire　together。
  They　think；　therefore；　none　of　those　pleasures　is　to　be　valued　any
  further　than　as　it　is　necessary；　yet　they　rejoice　in　them；　and
  with　due　gratitude　acknowledge　the　tenderness　of　the　great　Author
  of　nature；　who　has　planted　in　us　appetites；　by　which　those　things
  that　are　necessary　for　our　preservation　are　likewise　made　pleasant
  to　us。　For　how　miserable　a　thing　would　life　be；　if　those　daily
  diseases　of　hunger　and　thirst　were　to　be　carried　off　by　such
  bitter　drugs　as　we　must　use　for　those　diseases　that　return
  seldomer　upon　us？　And　thus　these　pleasant　as　well　as　proper　gifts
  of　nature　maintain　the　strength　and　the　sprightliness　of　our
  bodies。
  They　also　entertain　themselves　with　the　other　delights　let　in　at
  their　eyes；　their　ears；　and　their　nostrils；　as　the　pleasant
  relishes　and　seasonings　of　life；　which　nature　seems　to　have　marked
  out　peculiarly　for　man；　since　no　other　sort　of　animals
  contemplates　the　figure　and　beauty　of　the　universe；　nor　is
  delighted　with　smells；　any　further　than　as　they　distinguish　meats
  by　them；　nor　do　they　apprehend　the　concords　or　discords　of　sound；
  yet　in　all　pleasures　whatsoever　they　take　care　that　a　lesser　joy
  does　not　hinder　a　greater；　and　that　pleasure　may　never　breed　pain；
  which　they　think　always　follows　dishonest　pleasures。　But　they
  think　it　madness　for　a　man　to　wear　out　the　beauty　of　his　face；　or
  the　force　of　his　natural　strength；　to　corrupt　the　sprightliness　of
  his　body　by　sloth　and　laziness；　or　to　waste　it　by　fasting；　that　it
  is　madness　to　weaken　the　strength　of　his　constitution；　and　reject
  the　other　delights　of　life；　unless　by　renouncing　his　own
  satisfaction；　he　can　either　serve　the　public　or　promote　the
  happiness　of　others；　for　which　he　expects　a　greater　recompense
  from　God。　So　that　they　look　on　such　a　course　of　life　as　the　mark
  of　a　mind　that　is　both　cruel　to　itself；　and　ungrateful　to　the
  Author　of　nature；　as　if　we　would　not　be　beholden　to　Him　for　His
  favors；　and　therefore　reject　all　His　blessings；　as　one　who　should
  afflict　himself　for　the　empty　shadow　of　virtue；　or　for　no　better
  end　than　to　render　himself　capable　of　bearing　those　misfortunes
  which　possibly　will　never　happen。
  This　is　their　notion　of　virtue　and　of　pleasure；　they　think　that　no
  man's　reason　can　carry　him　to　a　truer　idea　of　them；　unless　some
  discovery　from　heaven　should　inspire　him　with　sublimer　notions。　I
  have　not　now　the　leisure　to　examine　whether　they　think　right　or
  wrong　in　this　matter：　nor　do　I　judge　it　necessary；　for　I　have　only
  undertaken　to　give　you　an　account　of　their　constitution；　but　not
  to　defend　all　their　principles。　I　am　sure；　that　whatsoever　may　be
  said　of　their　notions；　there　is　not　in　the　whole　world　either　a
  better　people　or　a　happier　government：　their　bodies　are　vigorous
  and　lively；　and　though　they　are　but　of　a　middle　stature；　and　have
  neither　the　fruitfullest　soil　nor　the　purest　air　in　the　world；　yet
  they　fortify　themselves　so　well　by　their　temperate　course　of　life；
  against　the　unhealthiness　of　their　air；　and　by　their　industry　they
  so　cultivate　their　soil；　that　there　is　nowhere　to　be　seen　a
  greater　increase　both　of　corn　and　cattle；　nor　are　there　anywhere
  healthier　men　and　freer　from　diseases：　for　one　may　there　see
  reduced　to　practice；　not　only　all　the　arts　that　the　husbandman
  employs　in　manuring　and　improving　an　ill　soil；　but　whole　woods
  plucked　up　by　the　roots；　and　in　other　places　new　ones　planted；
  where　there　were　none　before。
  Their　principal　motive　for　this　is　the　convenience　of　carriage；
  that　their　timber　may　be　either　near　their　towns　or　growing　on　the
  banks　of　the　sea　or　of　some　rivers；　so　as　to　be　floated　to　them；
  for　it　is　a　harder　work　to　carry　wood　at　an