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We cannot question but that the happiness of a soul will be adequate to its nature; and that it is not endowed 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 soul, 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 soul is happy in the pleasure which arises from any of its particular acts. 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.

*

such a change in our imagination as makes | infinite multitude of objects, especially when us believe ourselves conversant among the soul shall have passed through the space those scenes which delight us. Our hap- of many millions of years, and shall reflect piness will be the same, whether it pro- with pleasure on the days of eternity. Every ceed from external objects, or from the other faculty may be considered in the same impressions of the Deity upon our own pri- extent. vate fancies. This is the account which I have received from my learned friend. Notwithstanding this system of belief be in general very chimerical and visionary, there is something sublime in its manner of 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 shall enjoy every thing we can desire. But the particular circumstance which I am most pleased with in this scheme, and which arises from a just reflection upon human nature, is that variety of pleasures which it supposes the souls of good men will be possessed of in another world. This I think highly probable, from the dictates both of reason and revelation. The soul consists of many faculties, as the understanding, and the will, with all the senses, both outward and inward; or, to speak more philosophically, the soul can exert herself in many different ways 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 entirely happy by the satisfaction of the memory, the sight, the hearing, or any other mode of perception. Every faculty is a distinct, taste in the mind, and hath objects accommodated to its proper relish. Doctor 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 soul happy by ten thousand different ways. Besides those several avenues to pleasure, which the soul is endowed with in this life, it is not impossible, according to the opinions of many eminent divines, but there may be new faculties in the souls 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.

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 excrt; 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 pleasure from the novelty of those objects about which they

are conversant.

We are likewise to take notice that every Revelation likewise very much confirms. particular faculty is capable of being em- this notion, under the different views which ployed on a very great variety of objects. it gives us of our future happiness. In the The understanding, for example, may be description of the throne of God, it reprehappy in the contemplation of moral, natu-sents to us all those objects which are able ral, mathematical, and other kinds of truth. The memory likewise may turn itself to an VOL. II.

50

* Locke.

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.

to gratify the senses and Imagination: in it a being capable of receiving so much very many places it intimates to us all the bliss. He would never have made such happiness which the understanding can faculties in vain, and have endowed us with possibly receive in that state, where all powers that were not to be exerted on such things shall be revealed to us, and we shall objects as are suited to them. It is very know even as we are known; the raptures manifest, by the inward frame and constituof devotion, of divine love, the pleasure of tion of our minds, that he has adapted them conversing with our blessed Saviour, with to an infinite variety of pleasures and gratian innumerable host of angels, and with the fications which are not to be met with in spirits of just men made perfect, are like-this life. We should therefore at all times wise 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 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 No. 601.] Friday, October 1, 1714. 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 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 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 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 sufficiently express our gratitude to Him who has encompassed us with such a profusion of blessings, 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

• Ο άνθρωπος ευερνετος περυκώς, Antonin. Lib. ix. Man is naturally a beneficent creature. which has entertained my readers once beTHE following essay comes from a hand fore.

"Notwithstanding a narrow contracted temper be that which obtains most in the world, we must not therefore conclude this to be the genuine characteristic of mankind; 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 rebound from others, than by direct and immediate sensation. Now, though these heroic souls are but few, and to appearance so far advanced above the grovelling multitude as if they were of another order of beings, yet in reality their nature is the same; moved by the same springs, and endowed with all the same essential qualities, only cleared, refined, and cultivated. Water is the same fluid body in winter and in summer; when it stands stiffened 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 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 operation. I shall therefore endeavour to assign some of the principal checks upon this generous 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, ignorant of the true source of moral evil, generally charged it on the obliquity of matter, which, being eternal and independent, was incapable of change in any of its

"Homo qui erranti comiter monstrat viam, Quasi lumen de suo lumine accendat, facit, Nihilominus ipsi luceat, cum illi accenderit."

properties, even by the Almighty Mind, | duce a change in the body, which the others who, when he came to fashion it into a world not doing, must be maintained the same. of beings, must take it as he found it. This way they are acquired, by the mere dint of notion, as most others of theirs, is a com- industry, resolution, and vigilance. position of truth and error. That matter is "Another thing which suspends the opeeternal, that, from the first union of a soul rations of benevolence, is the love of the to it, it perverted its inclinations, and that world; proceeding from a false notion men the ill influence it hath upon the mind is have taken up, that an abundance of the not to be corrected by God himself, are all world is an essential ingredient in the hapvery great errors, occasioned by a truth as piness of life. Worldly things are of such evident, that the capacities and dispositions a quality as to lessen upon dividing, so that of the soul depend, to a great degree, on the more partners there are the less must the bodily temper. As there are some fools, fall to every man's private share. The others are knaves by constitution; and par- consequence of this is, that they look upon ticularly it may be said of many, that they one another with an evil eye, each imaginare born with an illiberal cast of mind; the ing all the rest to be embarked in an inmatter that composes them is tenacious as terest that cannot take place but to his birdlime; and a kind of cramp draws their prejudice. Hence are those eager compehands and their hearts together, that they titions for wealth or power; hence one man's never care to open them, unless to grasp at success becomes another's disappointment; more. It is a melancholy lot this; but at- and, like pretenders to the same mistress, tended with one advantage above theirs, to they can seldom have common charity for whom it would be as painful to forbear good their rivals. Not that they are naturally offices as it is to these men to perform them; disposed to quarrel and fall out; but it is that whereas persons naturally beneficent natural for a man to prefer himself to all often mistake instinct for virtue, by reason others, and to secure his own interest first. of the difficulty of distinguishing when one If that which men esteem their happiness rules them and when the other, men of the were, like the light, the same sufficient and opposite character may be more certain of unconfined good, whether ten thousand enthe motive that predominates in every ac-joy the benefit of it or but one, we should tion. If they cannot confer a benefit with see men's good-will and kind endeavours that ease and frankness which are neces- would be as universal. sary to give it a grace in the eye of the world, in requital, the real merit of what they do is enhanced by the opposition they surmount in doing it. The strength of their virtue is seen in rising against the weight of nature; and every time they have the resolution to discharge their duty, they make a sacrifice of inclination to conscience, which is always too grateful to let its followers go without suitable marks of its approbation. Perhaps the entire cure of this ill quality is no more possible than of some distempers that descend by inheritance. However, a great deal may be done by a course of beneficence obstinately persisted in; this, if any thing, being a likely way of establishing a moral habit, which shall be somewhat of a counterpoise to the force of mechanism. Only it must be remembered that we do not intermit, upon any pretence whatsoever, the custom of doing good, in regard, if there be the least cessation, nature will watch the opportunity to return, and in a short time to recover the ground it was so long in quitting: for there is this difference between mental habits and such as have their foundation in the body; that these last are in their nature more forcible and violent; and, to gain upon us, need only not to be opposed; whereas the former must be continually reinforced with fresh supplies, or they will languish and die away, And this suggests the reason why good habits in general require longer time for their settlement than bad, and yet are sooner displaced; the reason is, that vicious habits, as drunkenness for instance, pro

another man's candle by one's own, which loses none "To direct a wanderer in the right way, is to light of its light by what the other gains."

"But, unluckily, mankind agree in making choice of objects which inevitably engage them in perpetual differences. Learn, therefore, like a wise man, the true estimate of things. Desire not more of the world than is necessary to accommodate you in passing through it; look upon every thing beyond, not as useless only, but burdensome. Place not your quiet in things which you cannot have without putting others beside them, and thereby making them your enemies; and which, when attained, will give you more trouble to keep than satisfaction in the enjoyment. Virtue is a good of a nobler kind; it grows by communication; and so little resembles earthly riches, that the more hands it is lodged in, the greater is every man's particular stock. So, by propagating and mingling their fires, not only all the lights of a branch together cast a more extensive brightness, but each single light burns with a stronger flame. And lastly, take this along with you, that if wealth be an instrument of pleasure, the greatest pleasure it can put into your power is that of doing good. It is worth considering, that the organs of sense act within a narrow compass, and the appetites will soon say they have enough. Which of the two therefore is the happier man-he who,

confining all his regard to the gratification | talked of, though it be for the particular of his appetites, is capable but of short fits cock of his hat, or for prating aloud in the of pleasure or the man who, reckoning boxes at a play, is in a fair way of being a himself a sharer in the satisfactions of others, favourite. I have known a young fellow especially those which come to them by his make his fortune by knocking down a conmeans, enlarges the sphere of his happi- stable; and may venture to say, though it ness? may seem a paradox, that many a fair one has died by a duel in which both the combatants have survived.

"The last enemy to benevolence I shall mention is uneasiness of any kind. A guilty or a discontented mind, a mind ruffled by 'About three winters ago, I took notice of ill-fortune, disconcerted by its own passions, a young lady at the theatre, who conceived soured by neglect, or fretting at disappoint- a passion for a notorious rake that headed ments, hath not leisure to attend to the ne-a party of catcalls; and am credibly incessity or unreasonableness of a kindness formed that the emperor of the Mohocks desired, nor a taste for those pleasures married a rich widow within three weeks which wait on beneficence, which demand after having rendered himself formidable in a calm and unpolluted heart to relish them. the cities of London and Westminster. The most miserable of all beings is the Scouring and breaking of windows have most envious; as, on the other hand, the done frequent execution upon the sex. But most communicative is the happiest. And there is no set of these male charmers who if you are in search of the seat of perfect make their way more successfully than love and friendship, you will not find it until those who have gained themselves a name you come to the region of the blessed, for intrigue, and have ruined the greatest where happiness, like a refreshing stream, number of reputations. There is a strange flows from heart to heart in an endless cir- curiosity in the female world to be acquaintculation, and is preserved sweet and un-ed with the dear man who has been loved tainted by the motion. It is old advice, if by others, and to know what it is that you have a favour to request of any one, to makes him so agreeable. His reputation observe the softest times of address, when does more than half his business. Every the soul, in a flash of good humour, takes a one that is ambitious of being a woman of pleasure to show itself pleased. Persons fashion, looks out for opportunities of being conscious of their own integrity, satisfied in his company; so that, to use the old with themselves and their condition, and proverb, "When his name is up he may lie full of confidence in a Supreme Being, and a-bed." the hope of immortality, survey all about them with a flow of good-will; as trees which, like their soil, shoot out in expressions of kindness, and bend beneath their own precious load, to the hand of the gatherer. Now, if the mind be not thus easy, it is an infallible sign that it is not in its natural state: place the mind in its right posture, it will immediately discover its innate propension to beneficence.'

No. 602.] Monday, October 4, 1714.
Facit hoc illos hyacinthos

Juv. Sat. vi. ver. 110.

This makes them hyacinths.

THE following letter comes from a gentleman who I find is very diligent in making his observations, which I think too material not to be communicated to the public.

'I was very sensible of the great advantage of being a man of importance upon these occasions on the day of the king's entry, when I was seated in a balcony behind a cluster of very pretty country ladies, who had one of these showy gentlemen in the midst of them. The first trick I caught him at was bowing to several persons of quality whom he did not know; nay, he had the impudence to hem at a blue garter who had a finer equipage than ordinary; and seemed a little concerned at the impertinent huzzas of the mob, that hindered his friend from taking notice of him. There was indeed one who pulled off his hat to him; and, upon the ladies asking who it was, he told them it was a foreign minister that he had been very merry with the night before; whereas in truth it was the city common hunt.

"He was never at a loss when he was asked any person's name, though he seldom knew any one under a peer. He found dukes and earls among the aldermen, very good-natured fellows among the privycounsellors, with two or three agreeable old rakes among the bishops and judges.

'SIR,-In order to execute the office of the love casuist of Great Britain, with which I take myself to be invested by your paper of September 8, I shall make some farther observations upon the two sexes in general, beginning with that which always "In short, I collected from his whole disought to have the upper hand. After hav-course, that he was acquainted with every ing observed, with much curiosity, the accomplishments which are apt to captivate female hearts, I find that there is no person so irresistible as one who is a man of importance, provided it be in matters of no consequence. One who makes himself

body, and knew nobody. At the same time, I am mistaken if he did not that day make more advances in the affections of his mistress, who sat near him, than he could have done in half a year's courtship.

'Ovid has finely touched this method of

making love, which I shall here give my | My fair one is gone, and my joys are all drown'd, reader in Mr. Dryden's translation.

'Page the eleventh.

"Thus love in theatres did first improve,
And theatres are still the scene of love;
Nor shun the chariots, and the courser's race;
The Circus is no inconvenient place.
Nor need is there of talking on the hand,
Nor nods, nor signs, which lovers understand;
But boldly next the fair your seat provide,
Close as you can to hers, and side by side,
Pleas'd or unpleas'd, no matter, crowding sit;
For so the laws of public shows permit.
Then find occasion to begin discourse,

Inquire whose chariot this, and whose that horse;
To whatsoever side she is inclin'd,
Suit all your inclinations to her mind.

Like what she likes, from thence your court begin,
And, whom she favours, wish that he may win."

'Again, page the sixteenth,

"O when will come the day by heaven design'd, When thou, the best and fairest of mankind, Drawn by white horses, shall in triumph ride, With conquer'd slaves attending on thy side; Slaves that no longer can be safe in flight, O glorious object! O surprising sight! O day of public joy, too good to end in night! On such a day, if thou, and next to thee Some beauty sits, the spectacle to see; If she inquires the names of conquer'd kings, Of mountains, rivers, and their hidden springs; Answer to all thou know'st; and if need be, Of things unknown seem to speak knowingly: This is Euphrates, crown'd with reeds; and there Flows the swift Tigris, with his sea-green hair. Invent new names of things unknown before; Call this Armenia, that the Caspian shore; Call this a Mede, and that the Parthian youth; Talk probably: no matter for the truth."

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'My time, O ye Muses, was happily spent, When Phoebe went with me wherever I went; Ten thousand sweet pleasures I felt in my breast. Sure never fond shepherd like Colin was blest! But now she has gone, and has left me behind, What a marvellous change on a sudden I find! When things were as fine as could possibly be, I thought 'twas the spring; but, alas! it was she. II.

'With such a companion to tend a few sheep, To rise up and play, or to lie down and sleep: I was so good-humour'd, so cheerful and gay, My heart was as light as a feather all day. But now I so cross and so peevish am grown; So strangely uneasy as never was known.

Mr. John Byron, author of the two papers on dreaming, No. 586 and 593.

"It has been said, on good authority, that the Phoebe of this pastoral was Joanna, the daughter of Dr. Bentley, and that it was written, not so much from affection to the daughter, as with the aim of securing the interest of the doctor, in promoting the author's views with regard to the fellowship for which, at the period of its composition, he was a candidate."

Drake's Essays, vol. iii. p. 216. Ansty made a most happy parody of these two lines in his Bath Guide.

"My time, my dear mother's, been wretchedly spent, With a gripe or a hickup wherever I went."

And my heart-I am sure it weighs more than a pound.

III.

"The fountain that wont to run swiftly along, And dance to soft murmurs the pebbles among; Thou know'st little Cupid, if Phoebe was there, 'Twas pleasure to look at, 'twas music to hear: But now she is absent, I walk by its side, And still as it murmurs do nothing but chide. Must you be so cheerful, when I go in pain?

Peace there with your bubbling, and hear me complain. IV.

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When my lambkins around me would oftentimes
play,

And when Phoebe and I were as joyful as they,
How pleasant their sporting, how happy their time,
When spring, love, and beauty, were all in their prime
But now in their frolics when by me they pass,

I fling at their fleeces a handful of grass;
Be still, then I cry, for it makes me quite mad
To see you so merry while I am so sad.

V.

My dog I was ever well pleased to sec Come wagging his tail to my fair-one and me; And Phoebe was pleas'd too, and to my dog said, Come hither, poor fellow; and patted his head. But now, when he's fawning, I with a sour look Cry, Sirrah! and give him a blow with my crook. And I'll give him another; for why should not Tray Be as dull as his master, when Phoebe's away?

VI.

'When walking with Phoebe, what sights have I seen: How fair was the flower, how fresh was the green! What a lovely appearance the trees and the shade, The corn-fields and hedges, and every thing made! But now she has left me, though all are still there, They none of them now so delightful appear: 'Twas nought but the magic, I find, of her eyes, Made so many beautiful prospects arise. VII.

'Sweet music went with us both all the wood through, The lark, linnet, throatle, and nightingale too; Winds over us whisper'd, flocks by us did bleat, And chirp went the grasshopper under our feet. But now she is absent, though still they sing on, The woods are but lonely, the melody's gone: Her voice in the concert, as now I have found, Gave every thing else its agreeable sound. VIII.

Rose, what is become of thy delicate hue?
And where is the violet's beautiful blue?

Does aught of its sweetness the blossom beguile?
That meadow, those daisies, why do they not smile?
Ah! rivals, I see what it was that you dress'd
And made yourselves fine for; a place in her breast:
You put on your colours to pleasure her eye,
To be pluck'd by her hand, on her bosom to die.

IX.

How slowly time creeps, till my Phoebe return! While amidst the soft zephyr's cool breezes I burn! Methinks if I knew whereabout he would tread,

I could breathe on his wings, and 'twould melt down the lead.

Fly swifter ye minutes, bring hither my dear,
And rest so much longer for't when she is here.
Ah, Colin! old Time is full of delay,

Nor will budge one foot faster for all thou canst say.

X.

'Will no pitying power that hears me complain, Or cure my disquiet, or soften my pain? To be cur'd, thou must, Colin, thy passion remove: But what swain is so silly to live without love! No, deity, bid the dear nymph to return, For ne'er was poor shepherd so sadly forlorn, Ah! what shall I do? I shall die with despair!Take heed all ye swains, how ye love one so fair.'

No. 604.] Friday, October 8, 1714.

Tu ne quæsieris (scire nefas) quem mihi, quem tibi,
Finem Dii dederint, Luconoe; nec Babylonios
Tentaris numeros-
Hor. Od. xi. Lib. 1. 1

Ah do not strive too much to know,
My dear Leuconoe,

What the kind gods design to do

With me and thee.-Creech.

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