for we constantly desire happiness; and whatever we feel of uneasiness, so much it is certain we want of happiness, even in our own opinion, let our state and condition otherwise be what it will. Besides, the present moment not being our eternity, whatever our enjoyment be, we look beyond the present, and desire goes with our foresight, and that still carries the will with it. So that even in joy itself, that which keeps up the action, whereon the enjoyment depends, is the desire to continue it, and fear to lose it: and whenever a greater uneasiness than that takes place in the mind, the will presently is by that determined to some new action, and the present delight neglected.
The most pressing uneasiness naturally determines the will.§ 40. But we being in this world beset with sundry uneasinesses, distracted with different desires, the next inquiry naturally will be, which of them has the precedency in determining the will to the next action? and to that the answer is, that ordinarily which is the most pressing of those that are judged capable of being then removed. For the will being the powder of directing our operative faculties to some action, for some end, cannot at any time be moved towards what is judged at that time unattainable: that would be to suppose an intelligent being designedly to act for an end only to lose its labour, for so it is to act for what is judged not attainable; and therefore very great uneasinesses move not the will, when they are judged not capable of a cure: they, in that case, put us not upon endeavours. But these set apart, the most important and urgent uneasiness we at that time feel, is that which ordinarily determines the will successively in that train of voluntary actions which makes up our lives. The greatest present uneasiness is the spur to action that is constantly felt, and for the most part determines the will in its choice of the next action. For this we must carry along with us, that the proper and only object of the will is some action of ours, and nothing
