A Review of President Day's Treatise on the Will

Elihu Geer, 1838 - 30 sider

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Side 16 - The king's heart is in the hand of the LORD, as the rivers of water: he turneth it whithersoever he will.
Side 14 - This difficulty does not press exclusively upon the opinion, that volitions are dependent upon something preceding, for being what they are. Let it be supposed, that they are contingent. It is generally admitted, by those who believe that this is the case, that they are foreseen by God. Why, then, does he give existence to beings who he knows will sin ; and that many of them will so sin, that it would have been good for them, if they had never been born?
Side 7 - God's works of providence are, his most holy, wise, and powerful preserving and governing all his creatures, and all their actions.
Side 14 - Edwards' opinion—Dr. Edwards on moral certainty—Physical necessity. WE sometimes hear it said, that if the will is directed by motives, if it is not a self-moving power, it is a mere machine. It is easy to use words without meaning. What is a machine ? It is commonly understood to be an instrument composed entirely of matter, having certain movements, and set in operation by a material force. Has the will or its acts any of these properties? Is it a material substance ? Has it any bodily motions...
Side 17 - It will not be denied, that free moral agents, can do wrong, under every possible influence to prevent it. The possibility of a contradiction in supposing them to be prevented from doing wrong is, therefore, demonstrably certain. Free moral agents, can do wrong, under all possible preventing influence.
Side 17 - This possibility that moral agents will sin, remains (suppose what else you will), so long as moral agency remains; and how can it be proved that a thing will not be, when, for aught that appears, it may be ? When in view of all the facts and evidence in the case, it remains true that it may be, what evidence or proof can exist that it will not be...
Side 15 - It is urged that the fatalists refer every change to a cause. So do believers in self-determination ; not excepting even acts of the will. — Is it fatalism to believe, that he who formed the soul of man can so touch the springs of its action as to influence the will, without interfering with...
Side 16 - If holiness in a moral system be preferable on the whole to sin in its stead, why did not a benevolent God, were it possible to him, prevent all sin and secure the prevalence of universal holiness? Would not a moral universe of perfect holiness, and of course of perfect happiness, be happier and better than one comprising sin and its miseries?
Side 17 - This is the task then, which devolves on Dr. Woods, viz. to prove that God could have kept all sin, or the present degree of sin, out OF A UNIVERSAL MORAL SYSTEM. Now we say, that this is a task which Dr. Woods cannot accomplish ; and for this very obvious reason, that the nature of the case absolutely precludes all proof, being one which may involve a palpable self-contradiction.
Side 21 - Facts, so far as they are known to us, furnish no support to the assumption, that God could in a moral system prevent all sin, or even the present degree of sin. For we know of no creature of God, whose holiness is secured without that influence which results either directly or indirectly, from the existence of sin and its punishment. How then can it be shown from facts, that God could secure any of his moral creatures in holiness, without this influence...

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