eminent divines, but there may be new faculties in the souls of good men made perfect, as well as new senses to 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 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 10 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 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, whilst any one of its faculties is in the fruition of its chief good. The happiness may 20 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 30 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 40 transcendently pleased, the soul is in a state of happiness; and in FUTURE HAPPINESS. 227 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 fullness 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 10 from the novelty of those objects about which they are con versant. In the Revelation likewise very much confirms this notion, under the different views which it gives us of our future happiness. 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 20 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 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. 30 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 40 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 reflexion 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 IO 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 20 revealed to us, than that he has thus naturally qualified the soul for it, and made it a being capable of receiving so much bliss. He would never have 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 30 as so many qualifications for happiness and rewards, to be the instruments of pain and punishment. V. MANNERS, FASHIONS, AND HUMOURS. No. 9. On Clubs; different conditions of entrance; Duellist and Kitcat Clubs; Rules of the Two-penny Club. Tigris agit rabida cum tigride pacem Juv. Sat. xv. 163. Man is said to be a sociable animal, and, as an instance of it, we may observe, that we take all occasions and pretences of forming ourselves into those little nocturnal assemblies, which are commonly known by the name of clubs. When a set of men find themselves agree in any particular, though never so trivial, they establish themselves into a kind of fraternity, and meet once or twice a week, upon the account of such a fantastic resemblance. I know a considerable market-town, in which there was a club of fat men, that did not come together, as you may well suppose, to 10 entertain one another with sprightliness and wit, but to keep one another in countenance: the room where the club met was something of the largest, and had two entrances, the one by a door of a moderate size, and the other by a pair of folding doors. If a candidate for this corpulent club could make his entrance through the first, he was looked upon as unqualified; but if he stuck in the passage, and could not force his way through it, the folding doors were immediately thrown open for his reception, and he was saluted as a brother. I have heard that this club, though it consisted but of fifteen persons, weighed above three ton. 20 In opposition to this society, there sprung up another composed of scarecrows and skeletons, who, being very meagre and envious, did all they could to thwart the designs of their bulky brethren, whom they represented as men of dangerous principles; till at length they worked them out of the favour of the people, and consequently out of the magistracy. These factions tore the corporation in pieces for several years, till, at length, they came to this accommodation; that the two bailiffs of the town should be annually chosen out of the two clubs; by which means the principal magistrates are at this day coupled like rabbits, one fat and one lean. Every one has heard of the club, or rather the confederacy, of the Kings. This grand alliance was formed a little after the return of king Charles LI, and admitted into it men of all qualities to and professions, provided they agreed in the surname of King, which, as they imagined, sufficiently declared the owners of it to be altogether untainted with republican and anti-monarchical principles. A Christian name has likewise been often used as a badge of distinction, and made the occasion of a club. That of the Georges, which used to meet at the sign of the George on St. George's day, and swear Before George, is still fresh in every one's memory. There are at present, in several parts of this city, what they call 20 Street clubs, in which the chief inhabitants of the street converse together every night. I remember, upon my inquiring after lodgings in Ormond street, the landlord, to recommend that quarter of the town, told me, there was at that time a very good club in it; he also told me, upon farther discourse with him, that two or three noisy country-squires who were settled there the year before had considerably sunk the price of house-rent; and that the club, to prevent the like inconvenience for the future, had thoughts of taking every house that became vacant into their own hands, till they had found a tenant for it, of a sociable nature and 30 good conversation. The Hum-drum club, of which I was formerly an unworthy member, was made up of very honest gentlemen, of peaceable dispositions, that used to sit together, smoke their pipes, and say nothing till midnight. The Mum club, as I am informed, is an institution of the same nature, and as great an enemy to noise. After these two innocent societies, I cannot forbear mentioning a very mischievous one, that was erected in the reign of king Charles II. I mean the club of Duellists, in which none was to be admitted that had not fought his man. The president of it was 40 said to have killed half a dozen in single combat; and as for the |