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posed, they would, no doubt, chuse to pay that tax, rather than draw upon themselves a much greater burthen upon their non-pay, ment. And that the conscientious diflenters are willing, and would chufe to be taxed for the fake of their liberty on no other account than that I have been considering,; would plainly appear to be the case, were it to be tried. Suppose all the conscientious dissenters in the kingdom were to be consulted on this question, viz. whether they are willing, and would chuse to pay a tax for their liberty? I dare lay, they would all to a man give their vote against such a taxation. The proposing therefore that such taxes might be laid on diffenters as [no conscientious 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 dissent, as aforesaid. For what tax is there fo great, which a conscientious man, if he has common prudence, would not chuse to pay, rather than be obliged to suffer a much greater evil. However, you say, that these taxations might have their use. But of what good use they can be to fociety I cannot poflibly conceive. It is true; that too great a Thare of the common burthen may be laid on one part of the society, 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 en·rich another, which surely must be an unrightcous thing. It is likewife true, that these tax ations may be a means to lesen the number of difsenters. 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 increasing of fuperftition and church power (using the word church in the same sense in which you have used it, in your late writings) which this may be subfervient to, may be called good, tho' I dare presume you are well satisfied; that fuperftition and church power never brought good to mankind. :: *** ¿ Thus, - Sir, I have considered the position referred to, and likewise what you have offered in your late tract with regard to it. A position which Mr. Foster faith is to be found in Mabomet's Alkoran ;; and this he has reminded you of again and again, for which you seem to be greatly displeased. Tho' for my part, I think, there is nothing in it. And as, I think, its being in the Alkoran should have been bes low Mr. Fofter's notice; so I likewise think, his notifying it to you, had, it been an hundred times over, should have been below your resentment: To be a follower of Mabomet in that which is good cannot be justly reproachful; whereas to be a follower of any master 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 position that had been advanced by Mabomet, I would have excluded Mahomet out of the case, and would only have considered, whether the position itself was false 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 (supposing the circumstances of things had required it) I would readily and pubs. lickly have retracted it: But if upon such enquiry, it plainly appeared to me to be the latter, .. then (in like cicumstances) 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 address, is not to ens gage you in a controversy with myself, (I may perhaps be much below your notice,) but only, if poflible, prevail upon you to reconsider this matter. And if upon farther enquiry the above-mentioned position shall plainly appear to you to be true and good, that then you would publickly defend it: But if upon such en, quiry it shall plainly appear to be the contrary, that then you will as publickly retract it, and leave the followers of Mahomet to take the shame of it: I fay, to take the same of it; not as the followers of Mahomet, but as maintaining a position which is both false, and evil. This, I think, is what you ought to do, in justice to your self, to the truth, and to the common ins terest of mankind; because the subject, "under consideration, is not a trifling affair, it is not a matter of mere speculation, 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 delire of, Reverend SIR,
Yours to serve,
THO, CHUBB. BIN. I S.
Just Publisb’d, Printed for T. COX, at the Lamb,
under the Royal-Exchange. D OUR Tradis, viz. 1. An Enquiry concerning the Books
F of the New Testament, Whether they were written by Di. vine Inspiration, &c. . 2. Remarks on Britannicus's Letters, pube lish'd in the London Journals of the 4th and inch of April, 1724; and re-published in the Journals of the sih and 12th of April, 1729; containing an Argument drawn from the single Fact of Chrif's Resurrection, to prove the Divinity of his Million. Where. in is fhewn, that Britannicus's Argument does not answer the Purpose for which it was intended. And in which is likewise thewn, what was the great and main End that the Resurrection of Chrif was intended to be subservient to; viz. not to prove the Divinity of his Mission, but to gather together his Disciples, to commission, and qualify, and send them forth to preach his Gospel to all Nations. 3. The Case of Abraham with respect to his being commanded by God to offer his Son Isaac in Sacrifice, farther considered. In Answer to Mr. Stone's Remarks. In a Letter to the Rev. Mr. Stone. . 4. The Equity and Reasonable. ness of a future Judgment and Retribution exemplified ; or, a Discourse on the Parable of the unmerciful Servant, as it is rejaced in Matth. xviii. from Verse 23, to the End of the Chapter. ; 2. Some Observations offered to publick Consideration. Oc. cafioned by the Opposition made to Dr. Rundle's Election to the See of Gloucester. In which the Credit of the History of the Old Testament is particularly considered. To which are added, three Tracts, viz. 1. An Answer to Mr. Stone's second Remarks on the Case of Abraham, with Regard to his being commanded by God to offer up his Son Ifaac in Sacrifice. In a second Letter to the Rev. Mr. Stone, M. A. and Fellow of the learned Society of Wadham College in Oxford. 2. A Discourse on Sincerity, Wherein is shewn, that Sincerity affords just Ground for Peace and Satisfaction in a Man's own Mind, and renders his Conduct juftly approyable to every other intelligent Being. Occasioned 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 Re. tribution exemplified. In which the Doctrine of the eternal and endless Duration of Punishment to the Wicked, is more particuJarly and fully considered.
3. A Discourse concerning Reason, with Regard to Religion and Divine Revelation. Wherein is thewn, 'that Reafon either is, os elfe that it ought to be, a sufficient Guide in Matters of Religion. Occasioned by the Lord Bishop of London's second Pastoini Letter. To which are added, Some Reflections upon the comparative Excellency and Usefulness of moral and positive Du: ties. Occasioned by the Controversy that has arisen (with Re. fpect to this Subjedlj upon the Publication of Dr. Clark's Exposicon of the Church Catechism.
All by THQ. CHUBB:
; INTO THE GROUND and FOUNDATION
Wherein is shewn, that Religion is founded in Na
ture. That is, that there is a right and wrong, a true
To which are added,
Dr STEBBING's Visitation-Charge, that had been delivered
perfect, go and fell that thou hast, and give to the poor, and
the author, on the subject of God's Foreknowledge.
By THOMAS CHUB B.
L O N D ON:
Royal-Exchange. MDCCXL. Price 2 s. .