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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B04702	An antidote against a careless indifferency in matters of religion. Being a treatise in opposition to those that believe, that all religions are indifferent, and that it imports not what men profess. / Done out of French. With an introduction by Anthony Horneck, D.D. Chaplain in ordinary to their Majesties.; Traité contre l'indifférence des religions. English	Pictet, Benedict, 1655-1724.; Horneck, Anthony, 1641-1697.	1694 (1694)	Wing P2153; ESTC R181787	77,076	145

Sisters yea and his own Life also he cannot be my Disciple And v. 33. So likewise whosoever he be of you that forsaketh not all he hath he cannot be my Disciple VI. Wherefore St. Paul calls those Idolaters who committed any one of those Acts which the Pagans practis'd 1. Corinth 10. VII If it be sufficient for a Man to believe in his Heart without making open Profession of the Truth how comes it that the same Apostle Commands us to believe in our Hearts and make Confession with our Mouths unto Salvation Rom. 10.9 10. And that St. Peter would have us Be ready always to give an Answer to every Man that asks ye a Reason of the Hope that is in you 1. Pet. 3.15 VIII If it be true that Man may be faithful and practise a False worship and observe the Ceremonies of a Corrupt Religion then might He Drink the Cup of the Lord and the Cup of Devills contrary to the saying of St. Paul 1. Cor. 10. and have Communion with God yet walk in Darkness contrary to the Precepts of St. John 1 Epist C. 1. v. 6. And a Man may have received the Good Seed of God into his Heart and withdraw himself in time of Persecution contrary to the Doctrine of Christ Mat. 13. IX A Man might be an Idolater and yet be Saved contrary to what the Apostle determins 1 Cor. 6. that Idolaters shall not inherit the Kingdom of Heaven X. He may be register'd in the Book of Life of the Lamb and adore the Beast contrary to what is written by St. John Apoc. 13.8 And all that shall Worship the Beast whose Names are not written in the Book of Life of the Lamb. XI If the Opinion of those against whom we Combat were true would St. John threaten Eternal Torments to the Adorers of the Beast Apoc. 14. v. 9 10 11. If any Man worship the Beast and his Image and receive his mark in his Forehead or in his hand the same shall drink the Wine of the wrath of God which is poured out without mixture into the Cup of his indignation and be shall be tormented with Fire and Brimstone in the Presence of the Holy Angels and in the Presence of the Lamb. And the smoke of their torment ascendeth up for ever and ever c. XII The same beloved Disciple would have placed the Fearful at the head of those for whom the Lake of Fire and Brimstone is reserved Apoc. 21.8 Would Jesus Christ threaten to spue the Lukewarm out of his Mouth Apoc. 3.16 For who are the Fearful and Lukewarm but they who understand the Truth yet fearing the Hatred and Cruelty of the World compose their outward Behaviour in such a manner that they make a shew of approving a Religion of which they acknowledge the Falshood Such as have an Orthodox Soul and Lips of Infidels who will neither be altogether for Jesus Christ not altogether for the World who divide themselves between the One and the Other and would fain be reconcil'd to Both In a word who do that which our Indifferent Men believe may be done without a Crime XIII Whence comes it to pass that the Holy Ghost condemns those that halt on both sides 1 Kings 18.21 Zephan 1.5 and those that worship and swear by the Lord yet swear by Maloham also XIV Wherefore is it that the Two Apostles St. Paul and St. John of which the one had been taken up into Heaven the Other had seen in the Spirit the Heavenly Jerusalem Commands us to come out from among the Unfaithful and from Babylon Apoc. 18.4 Long out of her my People says the Lord by St. John that ye be not partakers of her sins and that we receive not of her Plagues and 2 Cor. 6.14 15 16 17. Be ye not unequally yoak'd with Vnbelievers for what fellowship hath Righteousness with Vnrighteousness and what Communion hath Light with Darkness What Concord hath Christ with Behal or what part hath he that believes with an Infidel What Agreement has the Temple of God with Idols For ye are the Temple of the Living God c. Wherefore come out from among 'em and be ye separate says the Lord and touch not the Vnclean thing and I will receive ye XV. Lastly Wherefore is it that we are commanded to suffer for Righteousness sake and that the Spirit of God makes such large Promises to those that suffer Persecution Matth. 5.10 Heb. 12. James 5.10.11 Phil. 1.29 2 Tim. 2.11 12. I add to all these Proofs those Passages of Scripture where the Apostles command us to offer to God not only our Souls but our Bodies also and to Glorifie him in our Bodies and our Spirit Rom. 12.1 I beseech you therefore Brethren that ye present your Bodies a living sacrifice holy acceptable unto God which is your reasonable service and 1 Cor. 6.20 For ye are bought with price therefore Glorifis God in your Body and in your Spirit which are Gods Is it not a great piece of Sacriledge to refuse the giving of that to God which belongs to him He created both our Bodies and Souls he has redeem'd 'em both the one in the other Is it not then just that we should consecrate both to him Wherefore should we separate what God has joyn'd and what he has given us to the end we should employ it to his Glory How great a sin it is how great a piece of Impiety to divide our selves between God to whom we owe all things and the World to which we owe nothing To deny our Tongues to God to whom we owe our Lives and to be asham'd of calling our selves the Servants and Disciples of Christ who was not asham'd to call us his Brethren and who for our sakes has suffer'd a most cruel and ignominious death To demonstrate yet more clearly the Falshood of this Opinion which I labour to destroy I think it convenient to make these few Reflexions The First is That it is a strange thing that there should be so many People that make no scruple of Lying in Religion which is a thing of the greatest Importance and the most Sacred in the World in regard that Lying is a Vice unworthy a Man of Honour The greatest Debauchees become sensible of the things of Conscience if they happen to swear a Falshood before a Judge So true it is that we have a natural Aversion against telling a Lye Who would not wonder then that Men who are desirous of Reputation should not be asham'd to lye in a thing that is most grave and serious in the World the Concern of God himself of Truth and our own Salvation If a Subject who gives but the least suspition of an Intention to Revolt from his Prince and who only lets fall some words that will admit of a bad Construction is handl'd with so much severity in regard that Royal Majesty is so Sacred that it is not to be injur'd in any manner whatever without incurring the guilt of

upon the loose Bordering which for the most part presents the Sight with only monstrous and imperfect Figures In the Second place I could wish that they who find so many disorders and so much confusion upon the Earth would tell me Whether they meet with nothing that is rightly order'd and Whether they never observ'd any characters of Wisdom in the Conduct of the World They would not presume to aver it Let 'em then tell me by what means all those things which appear to Them to be in decent Order come to be so wisely manag'd Certainly they must at least in that respect acknowledge that there is a Providence and as to other Things they ought to have as much Equity as a Man of good Sense when he judges of a Book that Treats of various Subjects and which is written in several Languages of which he understands but one part If that which he understands pleases him he imagins to himself that what he understands not will be no less satisfactory to him could he but dive into the sence of it God would not conceal from Men all the Ends for which he made all things But some he has not unveil'd on purpose to exercise and humble their Reason and that they might adore the Impenetrable depths of his Wisdom We ought to extol him says St. Austin as well for what we know to be wonderful in his Works as for what we cannot penetrate For that our Life being of so short continuance and we our selves confin'd within so small a part of Time and of the Universe 't is impossible that we should comprehend the Order and Designs of that Eternal Wisdom that views the vast immensity of Time with one single Glance and with linking together that infinite variety of the Events of this Life like to many Rings clasp'd one within another forms that long Chain of his Providence that shall extend it self to the farthest succession of all Ages After these General Remarks let us enter into the examination of these disorders which they speak of They wonder in the first place why Thunder rattles in uninhabited Desarts that Hail falls upon Rocks and why Lightning levels with the Ground high and large Trees not minding that these are but the Consequences of the Laws which God has establish'd I am as much to seek wherefore they do not likewise complain that the Sun shines upon and warms those Desarts because the Heat of the Sun exhales the Vapours and Exhalations which thick'n into those Clouds that generate both Tempests and Lightning They wonder why the Rain which serves to fertilize the Earth falls not more regularly upon only Lands Manur'd and not upon Highway's or upon the Sea which have no need of it But do they think that Rain has no other Effects then only to render the Earth fruitful Do they not know that the High-ways would crack and gape through Drouth were they not moisten'd by the Rain And that it is a great Refreshment to those that Travel in hot Countries Should it only Rain upon sown Lands says that famous Author already cited whence should proceed the Springs that are so necessary to quench our own and the Thirst of all Creatures and how should the Rivers retain that abundance of water which renders 'em Navigable It Rains upon the Sea Who says that Rain is there unprofitable to temper the saltness of it and to make it more wholsome for the nourishment of the Fish They wonder that there should be Mountains cover'd with Snow and others that vomit forth Fire that there should be Desarts and steep Rocks Not considering that their variety of Objects it is which makes the Beauty of the Universe and that God manifests his Wisdom more in that Diversity then in a Uniformity thô grateful to the sight yet still the same They wonder why there should be Insects as if we could sufficiently admire the Wisdom of God in those little Animals for example in the little Republick of the Bees which employ'd the Brains of an Ancient Philosopher for above Threescore years and which at this day finds work enough for those that dive into the secrets of Nature Should we as diligently enquire into the Use of these little Insects as into the Benefit of Simples we should doubtless discover very profitable Secrets I will not except the very Flies and Gnats which are said to be useful to purifie the Air in places where there are the greatest number of 'em and where they are most troublesome and give the greatest annoyance They admire there should be poisonous Serpents and other venemous Beasts but never consider that there are many excellent Remedies extracted out of Serpents and that Sovereign Antidotes are frequently made of compounded Poisons that serve to ease the Pains of Men and that in general all these things which he believes to be either superfluous or hurtful would afford us matter of Admiration if we consider'd 'em as we ought to do and if we should find that in the General harmony of the Creatures they produce the same Effect as Bases and Trebbles in a lovely Consort As for Monsters most certain it is that those petty Miscarriages and Deviations of Nature ought not to lessen the esteem which it becomes us to have for Nature's Author for that these Monsters no way render the World imperfect On the contrary this variety of Creatures of which some are more perfect then others contribute not a little to the Beauty of the Universe Monstrous Animals are less perfect then others of their kind whose Proportions are more just but there are a thousand things which are to be admir'd in the structure of deformed Bodies which could only be the Handy-work of an Infinite Power 'T is with Monsters as with Discords in Musick where oft-times a Discord artfully intermixed with several Concords makes the sweetest Harmony Besides these Monsters are the Consequences of that Communication which is between the Imagination of the Mother and the Fruits in her Womb which Communication was most wisely establish'd for the forming of the Infant True it is that God might have prevented this Communication from causing any disorder but why may we not say as well that it was the pleasure of God to order it so sometimes for the punishment of Men Sometimes to set a greater value upon the Beauty of his other Works Sometimes for other Reasons which are in Truth unknown to us which nevertheless we ought not to find fault with in regard that of all those things that fall within our Knowledge there is not any one that does not afford us ample occasion to acknowledge the infinite Wisdom of their Creator They wonder that there should be Inundations Earthquakes Subterraneal Conflagrations and other Accidents which seem to threaten the World with utter Ruin But so far it is that they from hence can prove there is not a Providence that it is rather a proof of the contrary For I beseech ye were there not

and this is that Revelation which we meet with in the Old and New Testament CHAP. XI Of the Divinity of the Scripture IN regard there are several Persons that will not acknowledge the Books of the Old and New Testament to be Divinely inspir'd 't is necessary to settle the Confirmation of this Truth before we go any farther and this is that which we shall succinctly undertake in this Chapter until we shall have accomplish'd it more at large with God's permission in another Treatise Nor do I believe it to be a thing so difficult to demonstrate the Divinity of the Scriptures as at first it seems to be For either they must say that God has not made himself known or that he has reveal'd himself but that we know not where this Revelation is or else they must confess that it is to be found in the Scriptures They cannot say that God has not made himself known for we have prov'd in the foregoing Chapter that they cannot maintain it without having a very unworthy Idea of God They cannot say that God has reveal'd himself but that they know not where this Revelation is For wherefore should God have reveal'd himself if the Book be not known wherein he has declar'd his Will to Men Therefore they must confess that God has made himself known in the Books of the Old and New Testament For they cannot tell us of any other because there is no other which has more the Characters of Divinity and those Characters are so visible that he must willingly hoodwink his own Eyes that cannot see ' em In short what could be desir'd in a Book of which God was the Author then what is found in the Sacred Writings Who is there that would not look upon it as a Divine Work A Book that teaches us Truths so Extraordinary so Sublime that Men could never otherwise have been able to have invented Yet such as have a strict Coherence and Tye however with the Common Notions which Nature or rather the God of Nature has imprinted in our Minds and which teaches 'em in a manner so lofty and so plain at the same time that tho' there seem not to appear in it any Ornaments of Vulgar Eloquence yet there is all that human Art can afford Us a Sovereign Authority which Imprints respect in the Soul of him that reads it and a winning Facility which attracts and captivates their Attention A Book that gives us a greater Idea of God then can be conceiv'd that describes him to us as a Spirit that has no Communication with matter an Infinite Spirit that is every where an Almighty Being that does all things that Created the World and sustains it by his Providence who is the Ruler of all Events the absolute Master of all things the Judge of Men and Angels A Book which clearly Unfolds to us what Human Reason would never have discover'd but very imperfectly which never pronounces any Censures nor gives any Censures but what the Conscience finds to be most just that promises nothing but what the Conscience desires that threatens nothing but what the Conscience dreads and does it not thence appear that the Author of the Conscience is the Author of this Book A Book that Humbles Man before God by giving him to understand his emptiness his profound wretchedness his natural Corruption and Sin that romages the very Secrets and Entrenchments of our Souls to shew us our conceal'd Vices our Vanity our Pride our Self-Love our Love of the World our Love of Revenge the Seeds of Incredulity and Prophaneness A Book that combats all sorts of Sins not one excepted not so much as the slightest and several that were unknown to the most austere Sects of Philosophers not so much as a Glance or a Thought escapes it it assails all the Motions of Concupiscence and all Appearances of Evil. A Book that is not contented to s●bscribe us an exterior Holiness but which reqûires that our Souls should be as pure as our Bodies and that we should exalt our Virtue to an Heroick Degree and be like God A Book that requires that we should have no other Rule but the Law and Will of God and no other end but his Glory and which exacts from us that we should principally and above all things in the World love the Author of our Being and that we should love our Neighbor as our Selves A Book that has nothing of Contradiction in all the Parts of it and which presents to our Eyes the Idea of a Wisdom like to that which is observ'd in this vast Universe thô they who wrote it never had any commun̄ication one with another but were separated by long Intervals of Ages which shews that they were all inspir'd with the same Spirit and that they had a Sovereign Master over 'em who precided over the whole work A Book which has foretold extraordinary Events before they happen'd and with so much certainty that you would rather take it to be a recital of things past then a prediction of things to come which shews us that it springs from a Spirit before which all things are present which sees all things and which clearly shines in the darkness of Futurity in regard that nothing happens which it has not ordain'd A Book which having discover'd to Man that he is Criminal and Guilty before an Infinite Majesty which must be atton'd teaches him afterwards the true means by which he was reconcil'd to his Judge and shews him a Divine Person that descends from Heaven to take upon him Human Nature like his own who under that Nature suffers a cruel Death who by that Death satisfies the Justice of God extinguishes the Heat of his Wrath and makes an Attonement for our sins which the Blood of Bulls and Goats nor all the Purifications of the Law were never able to expiate A Book that appeases all the troubles of the Soul which all the Books in the World were never able to do which secures us against all our Terrors caused by the Confideration of our Sins the thoughts of Death and of a Judgment to come and fills us with that Peace and Comfort which neither can be express'd nor conceiv'd A Book wherein the Doctrine contain'd supplies all the necessities of the Soul and satisfies all her desires for there is no question to be made but that a Book where our Soul whose Desires are Infinite finds plenary satisfaction must be the Production of a Deity who being only able to know what we would desire is only able himself alone to content us A Book the Doctrine of which produces such extraordinary Effects that when it is once receiv'd into our Hearts there is nothing able to shake our Constancy and our Faith no not the most cruel of Torments A Book whose Doctrine has been receiv'd into the World maugre all the Efforts of the Devil thoô it were only divulg'd by Fishermen and Toll-gatherers and for Enemies met with the most Eloquent