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soul of man, will raise up from time to time, fay they, every gratification which it is in the humour to be pleased with. If we wish to be in groves or bowers, among running streams or falls of water, we shall immediately find ourfelves in the midst of such a scene as we desire. If we would be entertained with music and the melody of sounds, the consort arifts upon our wish, and the whole region about us is filled with harmony.
In short, every defire will be followed by fruition, and whatever a man's inclination directs hiin to, will
be present with him. Nor is it material whether the Supreme Power creates in conformity to our wishes, or whether he only produces such a change in our imagination, as inakes us believe ourselves conversant among those fcenes which delight us. Our happiness will be the fame, whether it proceed from external objects, or froin' the impreffions of the Deity upon our own private fancies. This is the account which I have received from my learned friend. Notwithstanding this fyftem of belief be in geperal very chimerical and vifionary, there is something sublime in its manner af considering the influence of a Divine Being on a human soul. It has also, like most other opinions of the heathen world upon these important points, it has, I say, its foundation in truth, as it supposes the souls of good men after this life to be in a state of perfect happiness, that in this state there will be no barren hopes, nor fruitless wishes, and that we hall enjoy every thing we can defire. But the par. ticular circumstances which I am most pleased with in this scheme, and which arises from a just reflexion upon human nature, is that variety of pleasures which it fuppofes the fouls of good men will be pofTeffed of in another world, This I think highly probable, from the dictates both of reason and revelation. The soul confifts of
faculties, as the underftanding, and the will, with all the fenfes both outward and inward; or, to speak
more philofophically, the soul can exert herself in
of action. She can understand, will, imagine, see, and hear, love, and discourse, and apply herself to many other the like exercises of different kinds and natures; but what is more to be considered, the soul is capable of receiving a most exquisite pleasure and satisfaction from the exercise of any of these its powers, when they are gratified with their proper objects; she can be intirely happy by the fatisfaction of the memory, the fight, the hearing, or any other mode of perception. Every faculty is as a distinct taste in the mind, and hath objects accommodated to its proper relish. Doctor Tillotson fomewhere says, that he will not presume to determine in what consists the happiness of the bleft, because God Almighty is capable of making the foulhappy by ten thouland different ways. Besides those several avenues to pleasure which the foul is endued with in this life, it is not impossible, according to the opinions of many eminent divines, but there may be new faculties in the fouls of good men made perfect, as : :well as new senses in their glorified bodies. This we are sure of, that there will be new objects offered to all those faculties which are essential to us..
We are likewise to take notice, that every parti. cular faculty is capable of being employed on a very great variety of objects. The understanding, for example, may be happy in the contemplation of moral, natural, mathematical, and other kinds of truth. The memory likewise may turn itself to an infinite multitude of objects, especially when the foul shall have paffed through the space of many millions of years, and shall reflect with pleasure on the days of eternity. Every other faculty may be considered in the same extent. :
We cannot question but that the happiness of a foul will be adequate to its nature, and that it is not endued - with any faculties' which are to lie useless
and unemployed. The happiness is to be the happiness of the whole man, and we may easily conceive to ourselves the happiness of the foul, while any one of its faculties is in the fruition of its chief good. The happiness may be of a more exalted nature in proportion as the faculty employed is so ; but the whole foul acts in the exertion of any of its particular powers, the whole foul is happy in the pleasure which arises from any of its particular acts. For notwithstanding, as has been be. fore hinted, and as it has been taken notice of by one of the greatest modern philofophers, we divide the foul into several powers and faculties, there is no such division in the foul itfelf, since it is the whole foul that remembers, understands, wills, or imagines. Our manner of confidering the memory, understanding, will, imagination, and the like faculties, is for the better enabling us to express ourfelves in such abftracted subjects of fpeculation, not that there is any such divifion in the foul itfelf.
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 thefe different faculties, or ways of acting; that it may be endued with several latent faculties, which it is not at present irr a condition io exert; that we cannot believe the foul is endued with any faculty which is of no use to it; that whenever any one of these faculties is transcendently pleased, the foul is in a state of happinefs; 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 foul does not care to be always in the fame bent. The faculties relieve one another by turns, and receive an additional pleasure from the novelty of those objects about which they are conversant.
Revelation likewise very much confirms this no. tion, 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 fate, where all things shall be reveal. ed 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 juft men made perfect, are likewise revealed to us in several parts of the holy writings. There are also mentioned thofe hierarchies or governments, in which the blest shall be ranged one above anos ther, and in which we may be iure a great part of our happiness will likewise confift; 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 ftation. These, and many other particulars, are marked in Divine Revelation, as the feveral ingredients of our happiness in heaven, which all imply fuch a variety of joys, and such a gratification of che soul in all its different faculties. as I have been here mentioning. :?
Some of the Rabbiris tell us, that the cherubims are a fet of angels who know most, and the seraphims a set of angels who love noft. Wherhér this distinction be not altogether imaginary, I shall Bot here eximine but it is highly probable, thao a
mong the spirits of good men, there may be fome 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 spirits of wicked men, with relation to the pain which they shall fuffer in every one of their faculties, and the respective miseries which shall be appropriated to each faculty in particular, But leav. ing this to the reflexion of my readers I shall con. clude, 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 fusceptible 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 wondertully 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 sufficiently express our gratitude to him, who has encom. paffed us with fuch a profusion of bleffings, 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 soul for it, and made it a being capable of receiving fo much bless. He would never have made such faculties in vain, and have endued 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 conititution 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 fhould therefore at all times take care that we do not disappoint this his gracious purpose and in tention towards us, and make those faculties which