young men saw me, and hid themselves. Indeed so natural is this timidity with regard to power, and so strongly does it inhere in our constitution, that very few are able to conquer it, but by mixing much in the business of the great world, or by using no small violence to their natural dispositions.  I know some people are of opinion, that no awe, no degree of terror, accompanies the idea of power; and have hazarded to affirm, that we can contemplate the idea of God himself without any such emotion.  I purposely avoided, when I first considered this subject, to introduce the idea of that great and tremendous Being, as an example in an argument so light as this; though it frequently occurred to me, not as an objection to, but as a strong confirmation of, my notions in this matter.  I hope, in what I am going to say, I shall avoid presumption, where it is almost impossible for any mortal to speak with strict propriety.  I say then, that whilst we consider the Godhead merely as he is an object of the understanding, which forms a complex idea of power, wisdom, justice, goodness, all stretched to a degree far exceeding the bounds of our comprehension, whilst we consider the divinity in this refined and abstracted light, the imagination and passions are little or nothing affected.  But because we are bound, by the condition of our nature, to ascend to these pure and intellectual ideas, through the medium of sensible images, and to judge of these divine qualities by their evident acts and exertions, it becomes extremely hard to disentangle our idea of the cause from the effect by which we are led to know it.  Thus, when we contemplate the Deity, his attributes and their operation, coming united on the mind, form a sort of sensible image, and as such are capable of affecting the imagination.  Now, though in a just idea of the Deity, perhaps none of his attributes are predominant, yet, to our imagination, his power is by far the most striking.  Some reflection, some comparing, is necessary to satisfy us of his wisdom, his justice, and his goodness.  To be struck with his power, it is only necessary that we should open our eyes.  But whilst we contemplate so vast an object, under the arm, as it were, of almighty power, and invested upon every side with omnipresence, we shrink into the minuteness of our own nature, and are, in a manner, annihilated before him.  And though a consideration of his other attributes may relieve, in some measure, our apprehensions; yet no conviction of the justice with which it is exercised, nor the mercy with which it is tempered, can wholly remove the terror that naturally arises from a force which nothing can withstand.  If we rejoice, we rejoice with trembling; and even whilst we are receiving benefits, we cannot but shudder at a power which can confer benefits of such mighty importance.  When the prophet David contemplated the wonders of wisdom and power which are displayed in the economy of man, he seems to be struck with a sort of divine horror, and cries out, fearfully and wonderfully am I made!  An heathen poet has a sentiment of a similar nature; Horace looks upon it as the last effort of philosophical fortitude, to behold without terror and amazement, this immense and glorious fabric of the universe: