With this reverie in his head he raises a
syllogism of complete nonsense (_vide Priestley's Letters_, P. 170.)
where he supposes space to be nothing though he also supposes it to be
an attribute of the Deity. Making it therefore an attribute of the
Deity and knowing that space is eternal and unmeasurable he takes upon
himself thereby also clearly to have proved that the Deity is so.
Exclude the Deity, space will still exist and still be eternal and
immense. Dr. Priestley knew well that Dr. Clarke's argument in this
respect was all a fallacy, and therefore he shews his sense in not
adopting it. It is in fact an abuse of terms unworthy of a scientific
reasoner.
The only argument attempted by Dr. Clarke, why the Deity must have
had no cause, is, because it is necessary he should have none.
Dr. Clarke says roundly that necessity is the cause of the existence
of the Deity. This is very near the language of the ancients, who
held that Fate controuled the Gods. Necessity is therefore the first
God. Why then any other God than Necessity? What more has Helvetius
said than that?
It is an old and unanswerable argument that, granting a God and his
power infinite, whatever he wills is executed; but man and other
animals are unhappy, therefore he does not will they should be happy.
Or take the argument the other way and it will equally conclude against
his power. With regard to Mr. Hume's famous observations upon the
evidence of miracles, Dr.
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