parent good. That this is so, I think few people need go far from home to be convinced. And indeed in this life there are not many whose happiness reaches so far as to afford them a constant train of moderate mean pleasures, without any mixture of uneasiness; and yet they could be content to stay here for ever: though they cannot deny, but that it is possible there may be a state of eternal durable joys after this life, far surpassing all the good that is to be found here. Nay, they cannot but see that it is more possible than the attainment and continuation of that pittance of honour, riches, or pleasure which they pursue, and for which they neglect that eternal state: but yet in full view of this difference, satisfied of the possibility of a perfect, secure, and lasting happiness in a future state, and under a clear conviction that it is not to be had here, whilst they bound their happiness within some little enjoyment or aim of this life, and exclude the joys of heaven from making any necessary part of it, their desires are not moved by this greater apparent good, nor their wills determined to any action or endeavour for its attainment.
Why not being desired, it moves not the will.§ 45. The ordinary necessities of our lives fill a great part of them with the uneasiness of hunger, thirst, heat, cold, weariness with labour, and sleepiness, in their constant returns, &c. To which if, besides accidental harms, we add the fantastical uneasiness (as itch after honour, power, or riches, &c.) which acquired habits by fashion, example, and education, have settled in us, and a thousand other irregular desires, which custom has made natural to us; we shall find, that a very little part of our life is so vacant from these uneasinesses as to leave us free to the attraction of remoter absent good. We are seldom at ease, and free enough from the solicitation of our natural or adopted desires, but a constant succession of uneasinesses out of that stock, which natural wants or acquired habits have heaped up, take the will in
