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, 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.