Would In A Sentence

• There would be lights, but no shadows.
• That is to say, it would not be a moral agent at all, but a machine merely.
• Without it, all would be clear, it is true, but nothing grand.
• All things would seem to be in a loose, disconnected, and fluctuating state.
• If it could not sin, there would be no merit, no virtue, in its obedience.

• This would be for the good of each and every individual moral agent in the universe.
• It would be an attempt to explain an hypothesis which denies the very fact to be explained by it.
• We would yield to no one in a profound veneration for the great intellects of the past.
• If this were the case, the science of astronomy would never have had an existence.
• True, a machine has no reason or understanding; but suppose it had, would it be a person?
• Why then did God create beings which he knew from all eternity would commit sin?
• In the one case, the thing would be above reason, and in the other, contrary to reason.
• They would have been more than human if they had not fallen into some such errors as these which we have ascribed to them.
• If this act had been produced in us by a necessitating cause, would not the mind have been passive in it?
• Any other rule of decision would be manifestly unjust, and inconsistent with the dictates of a sound policy.
• For aught we can see, our notions on this point would remain as dim and feeble as if we possessed no such knowledge.
• We cannot concur with these celebrated writers, and we would deduce a far different conclusion from the speculations of necessitarians.
• It would have been the spontaneous and irresistible development of the nature which God had given him.
• In other words, would it not have been a passive impression, and not an act, not an effort of the mind at all?
• And would it not be unworthy of the divine wisdom and goodness to remove this partial shadow, by an utter extinction of the universal light?
• The language he employs often represents the facts of nature, but not facts as they would be, if his system were true.
• If a man is really laid under a necessity of sinning, it would certainly seem impossible to conceive that he is responsible for his sins.
• The hardship of such a conclusion would be still more apparent in regard to the conduct of a man whose general character is well known to be good.
• If Newton himself had lived in that age, it is probable that he would have entertained the same opinion.
• We must look out for some other meaning of the term, then, if we would clearly and distinctly fix our minds on the point in controversy.
• If he had created no such beings, there would have been no eye in the universe, except his own, to admire and to love his works.
• But God knew that no external means and motives would be sufficient of themselves to form his moral character.
• And around the very lights themselves, there would be nothing soothing and sublime, in which the soul might rest and the imagination revel.
• If, when a man willed one thing, another should happen to follow which he did not will, of course he would not be responsible for it.
• The glory of God seen in the creation of a world, which he foresaw would fall under the dominion of sin.
• This demonstration, it is needless to repeat, would save any scheme of fatalism from reproach, as well as the doctrine of the reformers.
• The heresy of Pelagius, and the countless forms of kindred errors, would not have infested human thought.
• It is certain that the problem in question would then have been as far beyond the reach of his powers, as beyond those of the most ordinary individual.
• It certainly seems evident that if God hates sin above all things, and could easily prevent it, he would not permit it to appear in his dominions.
• It is very true, that no man would be accountable for his external actions or their consequences, if there were no fixed relation between these and his volitions.
• Supposing God to possess perfect holiness, he would certainly prevent all moral evil, says the atheist, unless his power were limited.
• If this be a wise conclusion, it would be well to leave it to support itself, instead of attempting to bolster it up with the reasons frequently given for it.
• If such knowledge were possessed in the greatest possible perfection, we have no reason to believe that our insight into the relation between the human and the divine power would be at all improved.
• And if there were no certain or fixed connexion between his external actions and their consequences, either as they affected himself or others, he certainly would not be responsible for those consequences.
• Nay, it would not only seem impossible to conceive this, but it would also appear very easy to understand, that he could not be responsible for them.

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