pofed, they would, no doubt, chufe to pay that tax, rather than draw upon themselves a much greater burthen upon their non-payment. And that the confcientious diffenters are willing, and would chufe to be taxed for the fake of their liberty on no other account than that I have been confidering, would plainly appear to be the cafe, were it to be tried. Suppofe all the confcientious diffenters in the kingdom were to be confulted on this queftion, viz. whether they are willing, and would chufe to pay a tax for their liberty? I dare fay, they would all to a man give their vote against fuch a taxation. The propofing therefore that fuch taxes might be laid on diffenters as [no confcientious man would be unwilling to pay,] tho' it may have the appearance of a limitation to an inattentive reader; yet in truth it leaves civil governors at full liberty to lay the most heavy and grievous taxations on the people, on account of their diffent, as aforefaid. For what tax is there fo great, which a confcientious man, if he has common prudence, would not chufe to pay, rather than be obliged to fuffer a much greater evil? However, you fay, that these taxations might have their ufe. But of what good ufe they can be to fociety I cannot poflibly conceive. It is true, that too great a fhare of the common burthen may be laid on one part of the fociety, in order to ease the rest. But, I think, this cannot, with any propriety of language, be called good; because it is robbing of one man to enrich another, which furely must be an unright eous eous thing. It is likewife true, that these taxations may be a means to leffen the number of diffenters. But then the question will return, what good can fociety receive thereby? And the answer is evident, viz. none at all, except the keeping up or increafing of fuperftition and church power (ufing the word church in the fame fenfe in which you have used it, in your late writings) which this may be fubfervient to, may be called good, tho' I dare prefume you are well fatisfied, that fuperftition and church power never brought good to mankind. J Thus, Sir, I have confidered the pofition referred to, and likewife what you have offered in your late tract with regard to it. A pofition which Mr. Fofter faith is to be found in Maho met's Alkoran; and this he has reminded you of again and again, for which: you feem to be greatly difpleafed. Tho' for my part, I think, there is nothing in it. And as, I think, its being in the Alkoran fhould have been be low Mr. Fofter's notice; fo I likewise think, his notifying it to you, had it been an hundred times over, fhould have been below your refentment: To be a follower of Mahomet in that which is good cannot be justly reproachful; whereas to be a follower of any mafter in that which is evil, is certainly fo; and therefore its being, or not being of Mahomet is of no confequence. Had I been charged with maintaining a pofition that had been advanced by Mabomet, I would have excluded Mahomet out of the cafe, and would only have confidered, whether the pofition itself was falfe and evil, or true and good; and if, upon the best enquiry, I could make it plainly appear to me to be the former, then (fuppofing the circumstances of things had required it) I would readily and publickly have retracted it: But if upon fuch enquiry, it plainly appeared to me to be the latter, then (in like circumftances) I would as readily and publickly have defended it, even tho' it had come from the father of lies. What I aim at by this addrefs, is not to engage you in a controverfy with myself, (I may perhaps be much below your notice,) but only, if poffible, prevail upon you to reconfider this matter. And if upon farther enquiry the above-mentioned pofition fhall plainly appear to you to be true and good, that then you would publickly defend it: But if upon fuch enquiry it fhall plainly appear to be the contrary, that then you will as publickly retract it, and leave the followers of Mahomet to take the fhame of it: I fay, to take the shame of it, not as the followers of Mahomet, but as maintaining a pofition which is both false and evil, This, I think, is what you ought to do, in justice to your felf, to the truth, and to the common intereft of mankind; because the fubject, under confideration, is not a trifling affair, it is not a matter of mere fpeculation, but a practical thing, and what mankind are apparently interested in. That what is here offered may be kindly accepted, and carefully attended to, is the hearty Reverend SIR, defire of, Yours to ferve, THO, CHUBB FIN. I S Juft Publish'd, Printed for T. COX, at the Lamb, under the Royal-Exchange. F OUR Tracs, viz. 1. An Enquiry concerning the Books of the New Testament, Whether they were written by Diine Infpiration, &c. 2. Remarks on Britannicus's Letters, pubhish'd in the London Journals of the 4th and 11th of April, 1724; and re-published in the Journals of the 5th and 12th of April, 1729; containing an Argument drawn from the fingle Fact of Chriff's Refurrection, to prove the Divinity of his Miffion. Wherein is fhewn, that Britannicus's Argument does not answer the Purpose for which it was intended. And in which is likewife thewn, what was the great and main End that the Resurrection of Chrift was intended to be fubfervient to; viz. not to prove the Divinity of his Miffion, but to gather together his Difciples, to commiffion, and qualify, and fend them forth to preach his Gofpel to all Nations. 3. The Cafe of Abraham with respect to his being commanded by God to offer his Son Ifaac in Sacrifice, farther confidered. In Answer to Mr. Stone's Remarks. In a Letter to the Rev. Mr. Stone. 4. The Equity and Reasonablenefs of a future Judgment and Retribution exemplified; or, a Difcourfe on the Parable of the unmerciful Servant, as it is related in Matth. xviii. from Verse 23, to the End of the Chapter. 2. Some Observations offered to publick Confideration. Oc cafioned by the Oppofition made to Dr. Rundle's Election to the See of Gloucefter. In which the Credit of the History of the Old Testament is particularly confidered. To which are added, three Tracts, viz. 1. An Answer to Mr. Stone's fecond Remarks on the Cafe of Abraham, with Regard to his being commanded by God to offer up his Son Ifaac in Sacrifice. In a fecond Letter to the Rev. Mr. Stone, M. A. and Fellow of the learned Society of Wadham-College in Oxford. 2. A Difcourfe on Sincerity. Wherein is fhewn, that Sincerity affords juft Ground for Peace and Satisfaction in a Man's own Mind, and renders his Conduct justly approvable to every other intelligent Being. Occafioned by what Dr. Waterland has lately written on the Subject. In a Letter to a Gentleman. 3. A Supplement to the Tract, intitled, The Equity and Reasonableness of a future Judgment and Retribution exemplified. In which the Doctrine of the eternal and endless Duration of Punishment to the Wicked, is more particularly and fully confidered. 3. A Difcourfe concerning Reafon, with Regard to Religion and Divine Revelation. Wherein is fhewn, that Reafon either is, or elfe that it ought to be, a fufficient Guide in Matters of Religion. Occafioned by the Lord Bishop of London's fecond Paftoal Letter. To which are added, Some Reflections upon the comparative Excellency and Ufefulness of moral and pofitive Duties. Occafioned by the Controverfy that has arisen (with Refpect to this Subject) upon the Publication of Dr. Clark's Expofition of the Church Catechifm. ̈ All by THQ. CHUBB 5 AN ENQUIRY ΙΝΤΟ ΤΗ Ε GROUND and FOUNDATION OF RELIGION. ture. Wherein is fhewn, that Religion is founded in NaThat is, that there is a right and wrong, a true and falfe Religion in Nature: And that Nature or Reafon affords plain, obvious, certain principles, by which a man may distinguish these, and form a proper judgment in the cafe; and which an honeft upright man may fafely and fecurely ftay his mind upon, amidst the various and contrary opinions that prevail in the world, with regard to this fubject. To which are added, I. A POSTSCRIPT, occafioned by the publication of Dr STEBBING'S Vifitation-Charge, that had been delivered to the Clergy of the Archdeaconry of Wilts. II. A fhort Differtation on Matt. xix. 21. If thou wilt be perfect, go and fell that thou haft, and give to the poor, and thou shalt have treafure in beaven: and come and follow me. Occafioned by Dr STEBBING's unjust and groundless reflexion on the author, with regard to this text, in the aforefaid Charge. III. An Answer to a private letter, from a ftranger to the author, on the fubject of God's Foreknowledge. By THOMAS CHUBB. LONDON: Printed for TH о. Cox, at the Lamb under the |
