operation. Thus a fire adequate in degree has ability to melt filver, and filver capacity to be melted by it. Add the fuitable circumftances of its being placed in the fire and continuing there fufficient time, it is evident power exifts refpecting its becoming melted. I am inadequate to a conception of the operation of the fire, but fully infer its existence from the exiftence of power in that respect.

Again, wherefoever there is operation there is influence alfo. When the operation is inconceivable: but the existence of the influence is evident: The exiftence of influence is another indubitable mark or fign of the existence of operation, and we rightly infer the existence of unknown operation. Thus if in all cafes needles, or other fmall fteel bodies, leap towards a magnet, the influence is evident, and we truly infer an occult operation of the magnet.

Such is our unavoidable ignorance of the effentials and properties of the infenfible particles of matter, that we can obtain no direct conception of either operation or influence in respect of abiding, mere abiding. We may talk of the impenetrability of particles, and of their cohesion, but we seem totally out of our depth. Such alfo is our inevitable ignorance of the effentials and properties which go to constituting mind that here also we are totally unable to trace either operation or influence as conducing to the abiding of our

minds. In either cafe we know that abiding involves power in that refpect: and that in proportion as abiding is evident fo alfo is power in respect of it.

Arriving at enduring, we a little emerge from darkness respecting operation. Conceive a bridge erected over a large river, London bridge if you please. The water opposes its weight and confequent firm bearing, according to the laws of hydrostatics, but fill it endures. Water alfo opposes its compactness by penetrating the ftones which are more or lefs vulnerable, but ftill the bridge endures. The running of the water alfo oppofes its retaining its fituation, and in cafe of a tempeft, with great violence, but ftill it endures.—What is its conceivable operation? Cutting or dividing the water and current.

We seem to have but little idea of the actual operation, ftrictly conceived, even in material fubjects, but denote it by the terms defending and refifting. The properties on which fuch operation depends seem more obvious, such as impenetrability, hardness, toughness, fhape, colour, union, composition, &c. &c.

Mental enduring, no doubt effentially depends on operation as well as power in that respect; but our ignorance of the nature of modified. thought, in respect of thought, under other modifications, leaves us quite deftitute of any direct notion of the operation which conduces to en

during,

during, whilft its existence cannot be disputed.Abraham endured as looking for a city which hath foundations, whofe builder and maker is God. Mofes endured as feeing him who is invifible-and as having respect to the recompence of the reward. Heb. 11..

Perhaps all operation which is the direct result of power, in respect to men:al enduring may be appofitely refered to knowledge, affection and preference; or more particularly conceived, to faith, love, Godly fear, hope, joy, confidence, refolution, fortitude, vigilance, prayer, and endeavour as its operating objects.

Frequently abiding and enduring is effected through fenfible mediums, and as the mediums ufually involve changes the operations may be ufually known. Thus a town endures a fiege by fortifying and returning the fire of the enemy.

Changes compofe the large field of operation. Here we fhould not know where to begin or when to ftop, if we were to attempt an enumeration. Changes are either changes in matter or changes in mind. Operation as essential to changes in matter, may be diflinguished according as the operator is either an inanimate, a vegetable, an animal, or a perfon. Hence operation of the fun, of the wind, or of Jalap. Operation of a plant, a shrub, or a grove. Operation of a lion, or a lamb. Operation of a furgeon, an orator, or a mechanic, &c. &c. Operation in respect to changes

changes in matter, may again be diftinguished according to the nature of the operation where it is manifeft to observation. Thus chopping, fawing, planing, hammering, fcraping, engraving, grinding, polishing, burnishing, bending, ftraiting, boring, filing, drilling, turning, ploughing, fowing, harrowing, &c. &c. &c. without end. Operations of this clafs, may alfo be distinguished according to the fubject operated on. Thus operation on stones, on metals, on wood, on kine, on horfes, on men, on the head, on the feet, on the eyes, on the hands, &c. All these operations which respect matter, seem referable to force, all feem to centre in the word force.

So evident is it to mankind at large, that there is operation in cafes wherein they can attain no direct conception of it, that they have affixed names to various occult operations. Cohering, attracting, repelling, electrifying, reflecting, refracting, are inftances.

Changes in mind alfo are numerous, especially respecting its subjects of thought, and perhaps no one will doubt whether operation as well as power, is not effentially and immediately requi fite to the existence of valuable mental changes. By reflection we may attain conceptions of many of these changes or actions of mind, that is, thinking under various modifications on numerous fubjects.

We have through reflection fome conception

E

of

of feveral mental operations on the subjects we think of, fuch as diftinguishing, dividing, uniting, comparing, collecting, combining, multiplying, magnifying, abstracting, arranging, &c.

Here alfo mankind feem well aware, that there are operations certainly exifting, which reflection cannot reach, yet to which operations they have given names. Thus inciting, exciting, and inducing.

Operation may be diftinguished into good and bad. Good operation is the effential immediate refult of power, but bad operation is the confequent of the limits or reftrainings of power in respect of prevention. Good operation is valuable, but bad operation is worse than merely of no value. Between good and bad there is a dividing line, so alfo between good and bad operation. The more the object advances from the line on this hand, the greater its excellence; the farther it declines from the line on the other hand the greater the defect. And as this dividing line has no dimension of thicknefs, it follows that the existence of indifferent operation, that is operation neither good nor evil, is excluded from fact. Yet we may rationally conceive of a mixture of operations in refpect of good and evil, and if we take an equal measure of both from the faid dividing line and combine them, the combination taken as a whole, as one part balances the other, may be conceived and called indifferent operation.