An Attempt to Prove the Existence and Absolute Perfection of the Supreme Unoriginated Being, in a Demonstrative MannerJohn Exshaw, 1784 - 202 páginas |
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abfolutely perfect abſtract affertion againſt all-perfect alſo anſwer arguing atheiſtical attri becauſe beſt butes caufe chooſe cife circumftance conceive confequence confider confifts creatures defign demonftration diftinct divine Doctor Clarke eaſily efficient cauſe eſtabliſh eternal exerciſed exift exiſtence expreffed faid fame fays fecond fections feems felf-exiftent fenfe fhall fhew fhewn fince firft firſt cauſe fome ftate fubftance fubftratum fubject fuch fufficient fuppofe fupreme fynthetic goodneſs happineſs himſelf Hume ideas immutable impoffible inconfiftent independent intelligence itſelf leaſt manner meaſure method of reaſoning moft moral perfections moſt muft muſt muſt be infinite neceffarily neceffary neceffity neceſſary non-exiſtence obferve objections occafion otherwiſe perfons pleaſed poffeffed poffible prefent priori proof PROPO propofition prove the exiſtence publiſhed purpoſe queſtion reſpect ſay ſelf-exiſtent ſhall ſhould ſome ſpace and duration ſtate ſubſtance ſuch ſuppoſe thefe themſelves theſe thing thoſe tion truth underſtanding unity univerſe unlimited unoriginated uſed whofe whoſe wiſdom writers
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Página 92 - To suppose two or more different natures existing of themselves, necessarily and independent from each other, implies this plain contradiction; that each of them being independent from the other, they may either of them be supposed to exist alone; so that it will be no contradiction to imagine the other not to exist, and, consequently, neither of them will be necessarily existing.
Página 29 - Why is there any misery at all in the world ? Not by chance surely. From some cause then. Is it from the intention of the Deity ? But he is perfectly benevolent. Is it contrary to his intention ? But he is almighty. Nothing can shake the solidity of this reasoning, so short, so clear, so decisive; except we assert, that these subjects exceed all human capacity, and that our common measures of truth and falsehood are not applicable to them...
Página 29 - ... of the Deity? But he is perfectly benevolent. Is it contrary to his intention? But he is almighty. Nothing can shake the solidity of this reasoning, so short, so clear, so decisive, except we assert that these subjects exceed all human capacity, and that our common measures of truth and falsehood are not applicable to them— a topic which I have all along insisted on, but which you have, from the beginning, rejected with scorn and indignation.
Página 96 - ... self-existent Being; that there is but one such; and that he is needful in order to the existence of all other things. Which makes me think, that though it may be true, yet it is not obvious to every capacity : otherwise it would have been generally used, as a fundamental argument to prove the being of God.
Página 30 - The true conclusion is, that the original source of all things is entirely indifferent to all these principles, and has no more regard to good above ill than to heat above cold, or to drought above moisture, or to light above heavy.
Página 20 - ... qualities of the mind; if this really be the case, what can the most inquisitive, contemplative, and religious man do more than give a plain, philosophical assent to the proposition...
Página 18 - The Brahmins assert that the world arose from an infinite spider, who spun this whole complicated mass from his bowels, and annihilates afterwards the whole or any part of it, by absorbing it again and resolving it into his own essence. Here is a species of cosmogony which appears to us ridiculous because a spider is a little contemptible animal whose operations we are never likely to take for a model of the whole universe. But still...
Página 18 - And were there a planet wholly inhabited by spiders (which is very possible) , this inference would there appear as natural and irrefragable as that which in our planet ascribes the origin of all things to design and intelligence, as explained by Cleanthes. Why an orderly system may not be spun from the belly as well as from the brain, it will...
Página 132 - Manner' (1785). It assumes the " axiom " that " whatever is contingent, or might possibly have been otherwise than it is, had some cause which determined it to be what it is.