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ture of his temptation . A general inference , which I draw from these seven * positions ^ and of wliich I may want to make some use hereafter i is , that the account of the temptation contained in the gospels is so far the same ^ as was at [ first delivered by our Lord ) as ta coupes / no ideas respecting it
different from what he himself en * tertained and designed to co ? ivey by his own representation , that is , no ideas but what the words of the gospehy , litbrally under * stood , convey * I remain , Sir , Your ' s , &c . GERON . *
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Totness , Jan . 25 y 1810 . Ddstical writers have often urged , in opposition to the claims of a divine revelation 5 the sufficiency of the light of nature for all the purposes of religion and morality ; and that man , following the dictates of reason , and attentively
observing the works of creation , could arrive at a knowledge ofAhe being and perfections of the Deity , As a refutation of this assertion .
the advocates of Christianity appeal to the experience of past ages , and from a survey of the heathen -world before the birth of Christ , bring ample proofs of the errors in which the wisest of the heathens
were involved , and of the profligacy and gross superstition which overspread the mass of the people . By proceeding from theoretical reasonings to practical deductions , they think that they have proved this important point , that a revelation from God would be
necessary to man t » lead him into right views of religion , and to establish n secure foundation for the important truths of morality . This re-
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ply is evidently founded on a ialse principle ; it attacks natural religion as it wasp not as it might have been ; it passes by the true principles of natural religion , and directs its whole force against imaginary
ones . The true way of estimating , the value of the religion oi nature , is to discover on what sub * jects it is clear , on what obscure , and thtfn to observe where
revelation possesses the superiority . The advocates for Christianity have been too fond of vilifying natural religion , and of inveighing against the morals of the heathen world , as the necessary result of reason when left to itself . Here lies the
error into which Christians have fallen ; instead of having attacked natural religion , they have been only overturning its corruptions , which have no more connection
with their source than the Romish superstitions with Christianity . What if an infidel , , to shew the insufficiency of the Christian religion , were to bring forward the absurd ceremonies of the Romish church * its penances , its
absoluf . Geron desires the following errata in his fonper letters maybe corrected : Vol . S P * **• ^ * *• 4 ( fr ° m t ^ bottom ) for «« yi © v , read aywv . 74 . note . I . 4- ( from the bottom ) insert a comma between ths words hypothesis and the . 76 coi »• I . * £ for oposiu" rea 4 pfposifc . 77 . colvl-LylQ . for uniariably" xq * &unyciriH ? ty .
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450 An Apology for Natural Religion .
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AN APOLOGY FOR KATUKAL RBUGION .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Sept. 2, 1810, page 450, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2408/page/26/
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