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course, 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 these its powers when they are gratified with their proper objects: file can be entirely happy by the satisfaction of the memory,-the sight, 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. Dr. Tillotson somewhere says, that he will not presume to determine in what consists the happiness of the blessed, because God Almighty is capable of making the foul happy by ten thousand different ways. Besides those several avenues to pleasure which the soul is endued with in this life, it js 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 offenses in their glorified bodies. This we are ID
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 particular 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 soul shall have passed 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 as the whole soul 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 facts. For notwithstanding, as has been before hinted, and as it has been taken notice of by one of the greatest modern philosophers, we divide the soul into several powers and faculties, there is no such division in the soul itself, since it is the whole soul that remembers, understands, wills, or imagines. Our manner 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 endued with several latent faculties, which it is not atcpresent in a condition to exert; that we cannot believe the soul is endued 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 pleasure from the novelty of those 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 osconversing 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 of 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 consist; 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 several 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 Rabbis 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 amongthe spirits of good men, there may be some who will be more pleased with 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 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
to exert; that we cannot believe the si with any faculty which is of no use whenever any one of these faculties is tr pleased , the foul is in a state of hap] > the last place, considering that the haj . other world is to be the happiness < man; who can question but that their variety in those pleasures we are spen that this fulness of joy will be made u] pleasures which the nature of the foul receiving?
We shall be the more confirmed in I if we observe the nature of variety, wi the mind of man. The soul does nc always in the same bent. The facultie another by turns, and receive an ad( sure from the novelty of those ol which they are conversant.
Revelation likewise very much com tion , under the different views whic' of our future happiness. In the desc throne of God, it represents to us al which are able to gratify the fens tion: in very many places itintim happiness which the understand receive in that state , where all vealed to us, and we shall 1; i known; the raptures ofdevo the pleasure of conversing \\ with an innumerable hos! spirits of just men made vealed to us in several