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ia the 10 th chapter of the Acts , is worth a hundred books of controversy upon this subject ; and appears to be precise and determinate , as to two points ;—the verity and acceptableness of natural religion , as far as it extends , and also , the obligation of the true Theist to embrace any further divine communications with
which he may be favoured . Commentators suppose that he was what the Jews call , *« a proselyte of the gate . " We read , only , that he was •* A Roman Centurion , a devout man , fearing God , with all his house , giving much > alms to the people , and praying
to God alway , " By deep reflection and occasional converse with pious Jews , he had attained to the knowledge and worship of the true God $ was favoured with a heavenly vision to assure him of his present interest in the Divine regard , and directed to
an apostle , from whom he was to acquire further degrees of light and knowledge , in . the way of truth and salvation . But , supposing Cornelius had died , before , or immediately after , this divine communication ;—do you think that he would not have been saved ? What—when he had
been assured , that" his prayers and his alms had come up for a memorial before God ? " The inference of the inspired apostle upon this occasion is very different : " Of a truth , I perceive , that God is no respecter of
persons , but , in every nation , he that feareth God , aad worketh righteousness , is accepted of him . " Wlietber we consider this passage as an abstract or general proposition , or limit it to the qualification and fitness of a virtuous heathen to become a Jewish
proselyte , or a Christian disciple ; in either case , the conclusion will be much the same . In the first , it establishes the verity and acceptableness of natural religion , wherever it exists ; in the latter , it proves such a one a fit subject for revealed
religion , whenever it shall be fairly proposed to him ; and consequently , till then , ( unless invincible ignorance be considered as a crime , ) an immediate and proper object of the Divine
favour . Accordingly , we find , that notwithstanding this general conclusion , Cornelius was to believe in Christ , and to be baptized * If it be * oid , 4 hat we cannot reason absolutely from the case of Cornelius , to thpt
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of a person destitute of his previous advantages ; the answer is , that we have allowed different degrees of natural advantages ; but contend that every man , in the most imperfect state of nature , has advantages sufficient to lead him to the knowledge of God , to the practice of his duty , and
to the belief , the fears and hopes of futurity : and the apostle , in the dismal picture which he draws of the state of Gentilism , in his epistle to the Romans , never vilifies the powers of human nature , or insinuates that
their ignorance and depravity were natural and invincible ; or that they had no advantages , but expressly assures us , that they had , and that for neglecting to improve them , they were " without excuse . *' In the c # se of Cornelius , says Dr . Cave , * " Peter tell us , it was now
plain and evident that the partition wall was broken down , that God had now no longer a particular kindness for nations or persons ; that it was not the nation but the religion ; not the outward quality but the inward temper , that recommends us to
God . That the devout and pious , the righteous and good man , whereever he be , is equally dear to Heaven , and that the Deity has as much respect for a just and virtuous person in the wilds of Scythia , as upon Mount Zionl "
Some of the ancient philosophers , and some modern writers may have laid too much stress upon the idea of the inherent immortality of the soul : but this only proves , what we see
every day , that men are apt to stretch a favourite topic beyond its due bounds : for though the death oitke body does not necessarily infer the death of the whole man , yet two of the most learned and strenuous
advocates of the separate state , Bishop Taylor and Dr . Watts , acknowledge ^ that " the souls of men are formed for union with their bodies , " and that therefore , their subsistence in this state must
needs be imperfects In a * strict and proper sense , the Deity <* only hath immortality . " The natural argument * for a future state , in respect of man , are chiefly moral , aftd not metaphysical . It would not be just , in a dj * cu « - m
* life of St . Fetor .
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fifcS On Natural Religion .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Nov. 2, 1815, page 698, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1766/page/34/
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