that is subservient and innoxious. The race of dogs, in many of
their kinds, have generally a competent degree of strength and
swiftness; and they exert these and other valuable qualities which they
possess, greatly to our convenience and pleasure. Dogs are indeed the
most social, affectionate, and amiable animals of the whole brute
creation; but love approaches much nearer to contempt than is commonly
imagined; and accordingly, though we caress dogs, we borrow from them an
appellation of the most despicable kind, when we employ terms of
reproach; and this appellation is the common mark of the last vileness
and contempt in every language. Wolves have not more strength than
several species of dogs; but, on account of their unmanageable
fierceness, the idea of a wolf is not despicable; it is not excluded
from grand descriptions and similitudes. Thus we are affected by
strength, which is _natural_ power. The power which arises from
institution in kings and commanders, has the same connection with
terror. Sovereigns are frequently addressed with the title of _dread
majesty_. And it may be observed, that young persons, little acquainted
with the world, and who have not been used to approach men in power, are
commonly struck with an awe which takes away the free use of their
faculties. _When I prepared my seat in the street,_ (says Job,) _the
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