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fo, I intreat them to do justice to that profeffion, by living fuitable to it, and by paying a proper regard to the will and commandments of him, whom they profefs to have'chosen for their Mafter: Which Mafter hath given it them in charge, that they love one another; that they do good and lend, hoping for nothing again; that, as he was neighbour to the man that had fallen among thieves, who shewed mercy, by relieving the diftreffed, tho' of a different religious party from himself, so they, (viz. Chrift's difciples) fhould go and do likewife; that their communication fhould be, yea, yea, and nay, nay, because whatsoever is more than thefe, is the produce of fome vitiated affection; that they judge not, left they be in like manner judged; because, with what judgment they judge, they are to be judged, and with what measure they mete, it will be measured to them again; that they forgive, as they hope to be forgiven; that they be not quick in spying the less faults of their neighbour, but be much more careful in reforming the much greater of their own; that they fhould not affect oftentation or the praife of men; that they should not be anxiously careful after the things of this life, but defire and purfue what is most valuable; that they should mortify in themselves, the affection of felf-love, when, and fo far as it is vitiated; and that they should do to others, as they would reasonably defire and expect that others would do to them, in like circumftances. These, and many other excel
lent precepts Chrift hath given us, which, if we would adorn our profeffion, and would anfwer our character as Chriftians, we must make them rules of action to ourselves, and govern our minds and lives by them. It has been but too common among Chriftians, for the moft zealous to cry, the Church, the Church; like those heretofore, who cried, the Temple of the Lord, the Temple of the Lord. But alas! It is not our calling Chrift Lord, Lord; nor, our bowing our bodies or knees at the mention of his name, which will conftitute us his true difciples; but it is our following his example, and governing our minds and lives by his laws. If the Rechabites drank no wine, nor built houses, nor fowed feed, nor planted vineyards, but dwelt in tents all their days, in obedience to the commandment of Jonadab, the fon of Rechab, their father, Jeremiah xxxv. 6---10. then how much more fhould Chriftians pay a ftrict regard to the will and commandments of Chrift, whom they publickly acknowledge, and profefs to believe that he was anointed of God to be their Prince and Saviour? But, if those who take upon them to be called after Chrift's name, pay little or no regard to the commandments of their acknowledged Master, but live in a conftant violation of the most weighty of his laws; then, notwithstanding all their loud profeffions, their outward reverence, and their bitter zeal fhewed for his name; I fay, notwithstanding all these, they may justly expect to have a more dreadful
ful fentence pronounced upon them, by Christ himself, at the last day, than the Prophet Jeremiah pronounced upon the difobedient Ifraelites. Ver. 16, 17. Because the fons of Jonadab, the fon of Rechab, have performed the commandments of their father, which he commanded them, but this people have not hearkened unto me; therefore, Thus faith the Lord God of hofts, the God of Ifrael, Behold I will bring upon Judab, and upon all the inhabitanis of Jerufalem, all the evil that I have pronounced against them; because I have spoken unto them, but they have not heard, and I have called unto them, but they have not answered. Matt. vii. 22, 23. Not every one that faith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doth the will of my Father which is in heaven. Many will fay unto me in that day, Lord, Lord, have we not prophefied in thy name, and in thy name have caft out devils, and in thy name done many wonderful works? And then will I profefs unto them, I never knew you, depart from me, ye that work iniquity.
BOOKS written by Mr. THO. CHUBB, and printed for THO. Cox, fince the Publication of his Collection of Tracts in Quarto, viz.
Difcourfe concerning reafon, with regard to religion and divine revelation. Wherein is fhewn, That reafon either is, or that it ought to be, a fufficient guide in matters of religion. Occafioned by the Lord Bifhop of London's fecond paftoral letter. To which are added, fome reflections upon the comparative excellency and usefulness of moral and pofitive duties. Occafioned by the controverfy that has arifen (with refpect to this fubject) upon the publication of Dr. Clarke's expofition of the church catechifm. The fecond edition. Price Is.
II. An enquiry concerning the grounds and reafons, or what thofe principles are, upon which two of our anniverfary folemnities are founded, viz. that on the 30th of January, being the day of the martyrdom of King Charles the Firft, appointed to be kept as a day of fafting; and that on the 5th of November, being the day of our deliverance from popery and flavery, by the happy arrival of his late Majefty, King William the Third, appointed to be kept as a day of thanksgiving. To which is added, The fufficiency of reafon in matters of religion, farther confidered. Wherein is fhewn, that reafon, when carefully ufed and followed, is to every man, who is answerable to God for his actions, under any or all the moft disadvantageous circumftances he can poffibly fall into, whether he refides in China, or at the Cape of Good Hope, a fufficient guide in matters of religion; that is, it is fufficient to guide him to God's favour, and the happiness of another world. Price 1 s.
III. Four Tracts, viz. First, An enquiry concerning the books of the New Teftament, whether they were written by divine infpiration, &c. Second, Remarks on Britannicus's letter, publifhed in the London Journals of the 4th and 11th of April, 1724; and republifhed in the Journals of the 5th and 12th of April, 1729; containing an argument drawn from the fingle fact of Chrift's refurrection, to prove the divinity of his miffion. Wherein is fhewn, that Britannicus's argument does not anfwer the purpose
for which it was intended. And in which is likewife fhewn, what was the great and main end that the refurrection of Christ 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. Third, The cafe of Abraham, with refpect to his being commanded by God to offer his fon Ifaac in facrifice, farther confidered: In anfwer to Mr. Stone's remarks. In a letter to the Rev. Mr. Stone. Fourth, The equity and reasonableness of a future judgment and retribution exemplified; or, a difcourfe on the parable of the unmerciful fervant; as it is related in Matth. xviii. from verse 23, to the end of the chapter. Price 2s.
IV. Some obfervations offered to publick confideration. Occafioned by the oppofition made to Dr. Rundle's election to the fee of Gloucefter. In which the credit of the hiftory of the Old Teftament is particularly confidered. To which are added, three Tracts, viz. I. An anfwer to Mr. Stone's fecond remarks on the cafe of Abraham, with regard to his being commanded by God to offer up his fon Ifaac in facrifice. In a fecond letter to the Rev. Mr. Stone, M. A. and fellow of the learned fociety of Wadham-College in Oxford. II. A difcourfe on fincerity. Wherein is fhewn, That fincerity affords juft ground for peace and fatisfaction 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 fubject. In a letter to a gentleman. III. A Supplement to the Tract, intitled, The equity and reafonableness 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. Price 1 s. 6d.
V. The equity and reasonableness of the divine conduct, in pardoning finners upon their repentance, exemplified: Or, a difcourfe on the parable of the prodigal fon. In which thofe doctrines, viz. That men are rendered acceptable to God, and that finners are recommended to his mercy, either by the perfect obedience, or the meri