of considering the memory, understanding, will, imagination, and the like faculties, is for the better enabling us to express ourselves in such abstracted subjects of speculation, not that there is any such division in the soul itself.

Seeing then that the soul has many different faculties; or, in other words, many different ways of acting; that it can be intensely pleased or made happy by all these different faculties, or ways of acting ; that it may be endowed with several latent faculties, which it is not at present in a condition to exert ; that we cannot believe the soul is endowed with any faculty which is of no use to it; that, whenever any one of these faculties is transcendently pleased, the soul is in a state of happiness; and, in the last place, considering that the happiness of another world is to be the happiness of the whole man, who can question but that there is an infinite variety in those pleasures we are speaking of; and that this fulness of joy will be made up of all those pleasures which the nature of the soul is capable of receiving.

We shall be the more confirmed in this doctrine if we observe the nature of variety with regard to the mind of man. The soul does not care to be always in the same bent. The faculties relieve one another by turns, and receive an additional plealure from the novelty of thote objects about which they are conversant.

Revelation likewise very much confirms this notion, under the different views which it gives us of our future happiness. In the description


of the throne of God it represents to us all those objects which are able to gratify the senses and imagination : in very many places it intimates to us all the happiness which the understanding can possibly receive in that state, where all things shall be revealed to us, and we shall know even as we are known; the raptures of devotion, of divine love, the pleasure of conversing with our Blessed Saviour, with an innumerable host of angels, and with the spirits of just men made perfect, are likewise revealed to us in several parts of the holy writings. There are also mentioned those hierarchies or governments in which the blessed shall be ranged one above another, and in which we may be sure a great part of our happiness will likewise confist; for it will not be there as in this world, where every one is aiming at power and superiority: but, on the contrary, every one will find that station the most proper for him in which he is placed, and will probably think that he could not have been so happy in any other station. These, and many other particulars, are marked in divine revelation, as the feveral ingredients of our happiness in heaven, which all imply such a variety of joys, and such a gratification of the soul in all its different faculties, as I have been here mentioning.

Some of the Rabbins tell us that the cherubims are a set of angels who know most, and the seraphims a set of angels who love most. Whether this distinction be not altogether imaginary I shall not here examine; but it is

highly probable that, among the spirits of good men, there may be some who will be more pleased with the employment of one faculty than of another ; and this perhaps according to those innocent and virtuous habits or inclinations which have here taken the deepest root.

I might here apply this consideration to the fpirits of wicked men, with relation to the pain which they shall suffer in every one of their faculties, and the respective miseries which shall be appropriated to each faculty in particular. But, leaving this to the reflection of my readers, I shall conclude with observing how we ought to be thankful to our great Creator, and rejoice in the being which he has bestowed upon us, for having made the soul susceptible of pleasure by so many different ways. We see by what a variety of passages joy and gladness may enter into the thoughts of man; how wonderfully a human spirit is framed, to imbibe its proper satisfactions, and taste the goodness of its Creator. We may therefore look into ourselves with rapture and amazement, and cannot fufficiently express our gratitude to Him who has encompalled us with luch a profusion of bleilings, and opened in us so many capacities of enjoying them..

There cannot be a stronger argument that God has designed us for a state of future happiness, and for that heaven which he has revealed to us, than that he has thus naturally qualified the foul for it, and made it a being capable of receiving so much bliss. He would never have

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made * By Addison. + Spect. No. 388.

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made such faculties in vain, and have endowed us with powers that were not to be exerted on such objects as are suited to them. It is very manifest, by the inward frame and constitution of our minds, that he has adapted them to an infinite variety of pleasures and gratifications which are not to be met with in this life. We should therefore at all times take care that we do not disappoint this his gracious purpose and intention towards us, and make those faculties, which he formed as so many qualifications for happiness and rewards, to be the instruments of pain and punishment.

No 601. Friday, October 1, 1714.

*O 2v6pcr ©- {veprélès aequxa's. Antonin. Lib. ix. - Man is naturally a beneficent creature.”

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H E following essay comes from an hand

which has entertained my readers once before-t.

TOTWITHSTANDING a narrow contracted "I temper be that which obtains most in

the world, we must not therefore conclude

this to be the genuine characteristic of man• kind; because there are some who delight in nothing so much as in doing good, and receive • more of their happiness at second hand, or by 6 rebound from others, than by direct and im• mediate sensation. Now, though these heroic • souls are but few, and to appearance so far • advanced above the groveling multitude as if • they were of another order of beings, yet in • reality their nature is the same; moved by the 6 same springs, and endowed with all the same • essential qualities; only cleared, refined, and « cultivated. Water is the same fluid body in 6 winter and in summer; when it stands stiff6 ened in ice as when it flows along in gentle • streams, gladdening a thousand fields in its « progress. It is a property of the heart of « man to be diffusive: its kind wishes spread o abroad over the face of the creation; and if « there be those, as we may observe too many • of them, who are all wrapped up in their own · dear selves, without any visible concern for • their species, let us suppose that their good• nature is frozen, and, by the prevailing force • of some contrary quality, restrained in its ope• ration. I thall therefore endeavour to affign • some of the principal checks upon this gene• rous propension of the human soul, which • will enable us to judge whether, and by what " method, this most useful principle may be • unfettered, and restored to its native freedom • of exercise.


• The first, and leading cause is an unhappy • complexion of body. The heathens, igno• rant of the true source of moral evil, generally • charged it on the obliquity of matter, which,

• being

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