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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-payment. And that the confcientious dissenters are willing, and would chuse 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. Suppose all the confcientious 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 say, they would all to a man give their vote against such a taxation. The propofing therefore that fuch taxes might be laid on dissenters 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 so great, which a confcientious man, if he has common prudence, would not chuse to pay, rather than be obliged to suffer a much greater evil? However, you fay, 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 share 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 enrich another, which surely must be an unrighteous thing. It is likewise true, that these taxations may be a means to lessen the number of dissenters. 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 superstition 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 subservient to, may be called good, thơ I dare prefume you are well satisfied, that fuperftition and church power never brought good to mankind.

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Thus, Sir, I have confidered the pofition referred to, and likewise what you have offered in your late tract with regard to it. A pofition which Mr. Fofter faith is to be found in Mabomet's Alkoran ; and this he has reminded you of again and again, for which you feem 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 below 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 Mahomet 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 consequence. Had I been charged with maintaining a position that had been advanced by Mabomet, I would have excluded Mahomet out of the cafe, and would only have confidered, whether the position 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 circumstances) I would as readily and publickly have defended it, even tho' it had come from the father of lies.

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What I aim at by this address, is not to engage you in a controversy with myself, (I may perhaps be much below your notice,) but only, if possible, prevail upon you to reconfider 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 enquiry 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 say, to take the shame of it, not as the followers of Mahomet, but as maintaining a position which is both falfe 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 defire of,

Reverend SIR,

Yours to ferve,

:

THO, CHUBB. Just Publish'd, Printed for T. COX, at the Lamb, under the Royal-Exchange.

F

OUR Tracis, viz. 1. An Enquiry concerning the Books of the New Testament, Whether they were written by Diwine Inspiration, &c. 2. Remarks on Britannicus's Letters, publish'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 single Fact of Chrift's Refurrection, to prove the Divinity of his Mission. Wherein is shewn, that Britannicus's Argument does not answer the Purpose for which it was intended. And in which is likewife shewn, what was the great and main End that the Refurrection of Christ was intended to be subservient to; viz. not to prove the Divinity of his Miffion, 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 Ifaac in Sacrifice, farther considered. In Answer to Mr. Stone's Remarks. In a Letter to the Rev. Mr. Stone. 4. The Equity and Reasonableness of a future Judgment and Retribution exemplified; or, a Discourse on the Parable of the unmerciful Servant, as it is related in Matth. xviii. from Verse 23, to the End of the Chapter.

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2. Some Observations offered to publick Confideration. Oсcafioned 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 confidered. To which are added, three Tracts, viz. 1. An Answer to Mr. Stone's second Remarks on the Cafe 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 Difcourse on Sincerity. Wherein is shewn, that Sincerity affords just 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 Discourse concerning Reason, with Regard to Religion and Divine Revelation. Wherein is thewn, that Reason either is, or elfe that it ought to be, a sufficient Guide in Matters of Religion. Occafioned by the Lord Bishop of London's second Pastoval Letter. To which are added, Some Reflections upon the comparative Excellency and Usefulness of moral and pofitive Duties. Occasioned by the Controversy that has arisen (with Respect to this Subject) upon the Publication of Dr. Clark's Expofiton of the Church Catechism.

All by THỌ. CHUBB.

AN

ENQUIRY

INTO THE

GROUND and FOUNDATION

OF

RELIGION.

Wherein is shewn, that Religion is founded in Nature. That is, that there is a right and wrong, a true and false Religion in Nature: And that Nature or Reason affords plain, obvious, certain principles, by which a man may diftinguish these, and form a proper judgment in the cafe; and which an honest upright man may fafely and fecurely stay his mind upon, amidst the various and contrary opinions that prevail in the world, with regard to this subject.

To which are added,

I. A POSTSCRIPT, occafioned by the publication of Dr STEBBING'S Visitation-Charge, that had been delivered to the Clergy of the Archdeaconry of Wilts.

II. A short Differtation on Matt. xix. 21. If thou wilt be perfect, go and fell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me. Occasioned by DrSTEBBING's unjust and groundless reflexion on the author, with regard to this text, in the aforesaid Charge.

III. An Answer to a private letter, from a stranger to the author, on the subject of God's Foreknowledge.

By THOMAS CHUB B.

LONDON:

Printed for Tно. Cox, at the Lamb under the Royal-Exchange. MDCCXL. Price 2 5.

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