Deity must have been infinite, if self-existent, because all things in
the universe are made by him." Are all things in the universe infinite?
Why an infinite maker of a finite work? It is juster to argue, that
whatever is self-existent must have been eternal. Nor is there any
great objection to the converse of the proposition properly taken, that
whatever is not self-existent must have been created and therefore
cannot have been eternal. If this is fair arguing, matter cannot
according to Dr. Priestley's system have been created and be eternal
also. But Dr. Priestley has no inclination to reconcile his opinions
with those of Dr. Clarke. He has chosen a fairer method, and that is,
to refute the arguments of former asserters of a Deity as well as to
establish his own. Dr. Clarke he most effectually exposes where he
enters upon the subject of space. It seems as if Dr. Clarke, having
asserted that the Deity necessarily existed, had a mind that nothing
else should necessarily exist but the Deity; and conscious that space
at least also necessarily existed, he makes universal space an
attribute of the Deity. 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.