On the Power, Wisdom, and Goodness of God: As Manifested in the Adaptation of External Nature, to the Moral and Intellectual Constitution of ManA Sherman, 1834 - 333 sivua |
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actual adaptation of external affirm anger animal antitheism appetite argument awaken beauty beneficence beneficial benevolence Bishop Butler cause character collocations connexion conscience creatures Davies Gilbert Deity demonstration desire distinct divine Dugald Stewart economy emotion enjoyment evidence evil existence external nature faculty felt force former Godhead gratification hand happiness hath heart human imagination important inflicted injury instance instinctive intel intellectual jurisprudence justice labour least lence man's material matter mechanism ment mental constitution mind moral character moral constitution moral nature natural theology nature's neral ness object observation operation original pain palpable passions peculiar phenomena philosophy physical pleasure possessory feeling present principle question racter regard respect righteousness sense sensible society special affections species spect spirit strength terminating object theism things THOMAS CHALMERS thought tion truth tural ture universal violence virtue virtuous volition wherewith whole wisdom
Suositut otteet
Sivu 338 - Man when about to appear before a being of infinite perfection can feel but little confidence in his own merit or in the imperfect propriety of his own conduct. In the presence of his...
Sivu 300 - With regard to our own actions, we may desire what we do not will, and will what we do not desire; nay, what we have a great aversion to. " A man athirst has a strong desire to drink; but for some particular reason he determines not to gratify his desire.
Sivu 319 - What ages and what lights are requisite for THIS attainment ! This intelligence involves the very attributes of Divinity, while a God is denied: for unless this man is omnipresent, unless he is at this moment in every place in the universe, he cannot know but there may be in some place manifestations of a Deity by which even he would be overpowered.
Sivu 201 - But though, in accounting for the operations of bodies, we never fail to distinguish in this manner the efficient from the final cause, in accounting for those of the mind, we are very apt to confound these two different things with one another. When by natural principles we are led to advance those ends which a refined and enlightened reason would recommend to us, we are very apt...
Sivu 263 - Rock, which stands on one side of the harbour's mouth, so nearly right ahead that we had not to alter our course above a point in order to hit the entrance of Rio. This was the first land we had seen for three months, after crossing so many seas and being set backwards and forwards by innumerable currents and foul winds.
Sivu 338 - Some other intercession, some other sacrifice, some other atonement, he imagines, must be made for him beyond what he himself is capable of making, before the purity of the Divine justice can be reconciled to his manifold offences. The doctrines of revelation coincide in every respect with...
Sivu 128 - There is a principle in our mind, which is to us like a constant protector; which may slumber, indeed, but which slumbers only at seasons when its vigilance would be useless; which awakes, therefore, at the first appearance of unjust intention, and which becomes more watchful and more vigorous, in proportion to the violence of the attack which it has to dread. What should we think of the providence of nature, if, when aggression was threatened against the weak and unarmed, at a distance from the...
Sivu 241 - ... the coming futurity. Now, but for the doctrine of immortality, Man would be an exception to this law, — he would stand forth as an anomaly in Nature, with aspirations in his heart for which the universe had no antitype to offer, with capacities of understanding and thought that never were to be followed by objects of corresponding greatness through the whole history of his being!
Sivu 300 - ... liberty consisting in a power to act or to forbear acting, and in that only. For a man that sits still is said yet to be at liberty, because he can walk if he wills it. But if a man sitting still has not a power to remove himself, he is not at liberty; so likewise a man falling down a precipice, though in motion, is not at liberty, because he cannot stop that motion if he would.