1, Among material properties, that of Form, aspect or semblance is the first that strikes us. And as a term for this constituent applying to the subject, Physiognomy might be preferred, were it not too peculiar for the general property in the first place, and in the next place one that applies rather to the science than to its subject. But for a science, physiognomy is not perhaps less important in itself than physiology, if it be not indeed more generally useful: it is likewise so widely connected with the particulars of the subject, that an occasional allusion to it can hardly be avoided. At the same time, it must be acknowledged, that the form, aspect, semblance or expression of the human person and countenance is not an easy subject to define, owing to its ample latitude and fertility. For every countenance, or every considerable countenance, however, in the world, will have a double expression; one obvious, superficial and uncertain; the other latent, deep, hard to be caught, but well worth considering: the former easily represented on canvas; the other not easily on canvas, nor yet in marble or brass without some reflection or affinity in the artist. For, "as in water face answereth to face, (says Solomon,) so the heart of man to man" (Prov. xxvii. 19). And it may also be said, that as one heart answers to other, so the eye of either as the seat of cordiality; which makes it in every case the surest criterion for judging not only of a man's temper and capacity, but also of his particular feeling at any time towards a present object, as fear or hatred, love or lust, admiration or hypocrisy. In a reverie, when no particular object is regarded, and of course the best opportunity is given for observation, a great and benevolent mind will be seen looking out fairly; a middling and more contracted, indifferently; the least and most contracted, not out, but in, or rather down, confusedly.

There are many subjects discussed daily perhaps of less importance than this material property of aspect or semblance. And perhaps it is rather detracting from the dig

nity of the same, to place it at the bottom of the enumeration in which it stands; the same being in fact too high and too spiritual almost for a station any where among material properties, though it offers first, and especially just below

2, The property of Size or Dimension, which signifies nothing in a moral view, except as it makes a man look more like either a mouse or an elephant; but in a physical view, the comparative advantages of one stature for strength, of another for activity, and of a mean for both, are considerable, and would be worth mentioning as characteristics of an inferior rank.

3, For a man's worth is not to be estimated by size, nor yet by weight: though it is possible, that his specific gravity, like that of an orange, might indicate the subject's proportion of spirit, or more nearly, however, than his bulk, if the question should ever be thought worth an experiment. For gravity, or Gravitation, which is the same thing in progress, will be virtually motion, an high-born property, and as such, productive not only of other material, but also of higher than material properties, as may appear from a consideration of the first mentioned, in the following kind.

2. This kind will consist of such properties as are more spiritual than the fore-mentioned, and chiefly of four sorts, motive, sensitive, appetitive, and aversive; others being either evidently included in these, or borrowed or derived from them, or founded on, or compounded of them somehow or other. And as others rise out of these generic properties, so they likewise naturally grow as aforesaid out of the fore-mentioned, i. e. out of the material kind, and are an improvement thereon: the transition from one kind to another being so natural, as almost to elude observation, and the properties of either amounting in some cases to nearly the same effect. Yet considering the improvement made by such transition, as just remarked, it may be no more than the properties deserve, if they get a new name

to such their new dignity, as their owners do sometimes on the same occasion. And accordingly, to the properties that were of late only lines, colours, angles, inches and pounds, patrician names are now assigned, such as Powers, Qualities, Feelings, Appetites, Pleasures, Propensities, and the like; the body itself being also newly named Spirit instead of Body: as St. Paul says, "There is a natural body, and there is a spiritual body. Howbeit that was not first which is spiritual, but that which is natural, and AFTERWARD that which is spiritual” (Cor. I. xv. 44-46), shewing how one body or mode is ingrafted upon the other, or grows out of it.

Therefore it should be understood, and also carefully remembered, that however properties may be exalted or sublimed, in this, or in any other stage, mode, or appearance, their essential constitution will always remain the same; the highest qualities, feelings, appetites, &c. consisting originally of distinct acts, whether apparent, perfect and efficient, or latent, striving and restrained, as much as any of the material properties aforesaid. So that upon the whole, ONE IS AT A LOSS TO FIND ANY REAL DISTINCTION IN THE WHOLE SPHERE OF A HUMAN EXISTENCE, FROM THE FOUNDATION TO THE SUMMIT, FROM BEGINNING TO END.

1, The first class of spiritual properties may be called Motive, as a class, or Motion as an element; and the same as a property: which may be either foreign and incidental to the subject, as to a thing moved; or inherent and constituent, as to a thing moving or that moves, being the object of our present attention.

-1, From what has just been observed, it will appear, that this property of inherent motion in animals, may first be distinguished into kinds progressively by its improvements, and named thereafter as primaries, secondaries, &c., each in its degree being again either absolute or relative, as it may happen to be considered; and the primary first. =1, Absolutely considered the first mentioned, primary

motion here also considered as spiritual, will be all one with the material property of gravitation before mentioned. Gravitation is motion absolute, primary, principal and unseen-attaching both severally to every other property, moral as well as material, of the subject in which it inheres and is a constituent, and collectively to the whole of which it is the basis, foundation or substance. So that every property and every particle, element or other combination formed of these properties, or any of them, is always gravitating severally and inversely towards its associates, in this manner, while the whole united are also gravitating collectively, 1, inversely also towards their common centre; 2, with that directly towards other centres, and so with these towards others again continually: whence proceed—

* 1: 2, Two several species of motion (i. e. with relation to the subject), which are usually termed Centripetal and Centrifugal. And from this beginning of motions it might be possible to deduce perhaps every other sort, especially, in the first place, those which are considered as purely physical or mechanical.

*3, It might be possible, e. g., to conceive how between the two tendencies, inverse and direct aforesaid, a compound motion may be generated, which they call Vibration. And this also may be either-1, universal; or 2, particular; in the latter of which we observe the principles of coherence or solidity, and solution or fluidity, with other and higher properties depending on these, whether more material, as visibility, palpability, &c., or more spiritual, as odour, vapour, sound, &c.: shewing as if an atomical and incessant motion pervaded the universe with its own private properties of persistence, propellence, repression, suppression; and how the maintenance of an equable life or state depends on the first, how a transformation or entire removal on the next of these, how a dissolution on the next, how annihilation or a total destruction the next. Of so much consequence is one poor pro

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perty, as it would seem, beginning in the lowest department of the subject; or, as St. Paul would say, One poor member of the body-even of more consequence than many that depend on it, yet would seem greater. “ Nay, much more (says he) those members of the body which seem to be more feeble are necessary" (Cor. I. xii. 22).

For it may be rationally observed, how the same primary motion, called Gravity or Gravitation, which begins in stocks and stones, is carried on through the higher departments of the kingdom by different names, and under different aspects; as degeneracy, depravity, dissipation, &c. It may also be observed how the moral and intellectual body both sinks and falls like the material towards a captivating centre; and that, not casually and occasionally, but naturally and habitually, though not by the weight of its lumpy associate, as vulgarly supposed. For if either species or body, v. g. the moral or the material, could precipitate the other to Ades, to the central fire, to the fire that will never be quenched, nor slacken till the last general conflagration, if it do then, it would be the moral and not the material. The particulars of that state which some call Ades or Hell have nothing to do with this fact, and whether the precipitant be this or that, the moral or the material, the spiritual or the natural body-is not of any final consequence: for let either of them rise or fall, and the other is sure to accompany it in this case as usual: we may be assured they will still go together at last, and not one half of the subject, or of its real constituents, one way, and the other half another.

=2, Relatively considered, or as between two different subjects, this primary motion will be the same with two other material properties as they are commonly regarded, v. g.

*1: 2, Attraction and Repulsion: to the former of which may also be ascribed the subordinate properties of assimilation and coherence, also of falling or resting, which is not very different from the fore-mentioned property of