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Age 10. Line 9. for abfurd, read a great Miftake; and Line ib.. after Obligation, add of moral Duties. p. 16. 1. 3. in the Margin, read 1 John 4. 19. p. 68. 1.6. for Agreemens, read Agreement. p. ib. 1.7. add which, at the Beginning of the Line. p. 156.. 1. 14. for Legiflator, read Legislature. p. 227. 1. 29. in the Margin, for Serm. 77. read Serm. 74. p. 254. 1. 3. at the Beginning of the Paragraph, for ONE, read SOME. P.270. 1.21. the Parenthefis ftands the wrong Way. p. 287. 1. 20. for Papift and Mahometan, read Papift, or Mahometan. p. 299. 1. 17. at the Beginning of the Paragraph, for Ir the Religion of Peasants, read IF, fay they, the Religion of Peafants, &c. p. ib. 1. 31. for IF in the earliest Times, read IF, add they, in the earliest Times, &c. p. 347. 1. 4. for Muft Men, read Muft not Men, &c. p. 355. 1. 4. add the Comma's thus "at the Beginning of the Line. p. 414. 1. 23. dele And before the Words much less..
HE Author of the following Sheets, makes no Apology for writing on a Subject of the laft Importance; and which, as far as I can find, has no where been fo tully treated: He builds nothing on a Thing fo uncertain as Tradition, which differs in moft Countries; and of which, in all Countries, the Bulk of Mankind are incapable of judging; but thinks he has laid down such plain and evident Rules, as may enable Men of the meaneft Capacity, to diftinguish between Religion, and Superftition; and has reprefented the Former in every Part fo beautiful, fo amiable, and fo ftrongly affecting; that they, who in the leaft reflect, must be highly in Love with it; and eafily perceive, that their
Duty and Happiness are infeparable. Whether lie has fucceeded in this Noble, and Generous Attempt, the Reader will be better able to judge, if he reads with the fame Freedom, and Impartiality, as the Author wrote.
THE Manner of debating a Subject. Dialogue-wife, (as This between A. and B.) was esteem'd by the Ancients the moft proper, as well as most prudent, Way of expofing prevailing Absurdities; and Tully's two Difcourfes, de Natura Deorum, and de Divinatione, both levell'd against the Superftition of his Country-men; are living Monuments of the Expediency, and Usefulness of this Way of Writing: And certainly, the Reader may be better entertain❜d thus, than by that dry Way of Objec tion and Answer, with which Controverfies are ufually manag'd.
HAT God, at all Times, has given Mankind
fufficient Means, of knowing whatever he re-
quires of them; and what thofe Means are.
That the Religion of Nature confifts in obferving thofe Things,
which our Reason, by confidering the Nature of God and
Man, and the Relation we ftand in to him, and one ano-
ther, demonftrates to be our Duty; and that thofe Things
That the Perfection, and Happiness of all rational Beings,
fupreme, as well as fubordinate, confifts in living up to
That not only the Matter of all God's Laws, but the Pe-
nalties annex'd to them, are for the Good of Mankind;
That God requires nothing for his own fake; no, not the
Worship we are to render him, nor the Faith we are
That the Religion of Nature is an abfolutely perfect Reli-
gion; and that external Revelation can neither add to,
nor take from its Perfection; and that True Religion,
whether internally, or externally reveal'd, must be the
That Natural and Reveal'd Religion having the fame End,