Observations, censures, and confutations of notorious errours in Mr. Hobbes his Leviathan and other his bookes to which are annexed occasionall anim-adversions on some writings of the Socinians and such hæreticks of the same opinion with him / by William Lucy ...

CHAP. XVI.

What Religion before the Floud. What meant by that In∣vocation, Gen. 4.26. The sinnes and punishment of them that perished in the Floud. The prevalence of Religion, whence.

Sect. 1.

THe Conditions of Religion before the Floud, hath so little spoke of it in Scripture, as it hath bred dis∣pute amongst Divines whether there were any Idolatry, either Worship of Idols or false Gods in that long tract of time; that which perswades me to think there was none, is, that although the time was long, yet the Ages of men were so vast, that there must needs be a Memo∣rial of the Creation, for there was little more then half a mans life, not above five or six hundred yeares be∣twixt Adam and Noah, which must needs be continued in that long-living age by such as were Contemporaries with them both; and then, besides this, there is no mention of any false God worshipped, or any Idolatry in that whole Story. Wherefore in the silence of Scripture, which records other faults of that Age, but not this, we may collect from the former reason justly, that there was no probability of any such forgetting of God, whose great work of making them was so fresh amongst them.

Sect. 2.

Some Arguments are objected against this Conclu∣sion; that in the last verse of the 4th. Chapter of Gene∣sis it is said, that Adams sonne Seth begot Enos and then men began to call upon the Lord; so that, because men are never without some Religion, and it seems the Religion

to the true God was forgot so quickly, it seemes neces∣sary that then they should have some Religion to a false God.

For the understanding of this place, conceive with me, that it cannot be understood in that down right sense which the words seem at first to beare, and they who object it, would inferre: For Invocation or calling upon the name of the Lord, as it is many times (it being a principal piece of it) is taken for the whole worship of God, it cannot be that men should now begin to do that which, without doubt, Adam, Abel, Seth, and all such as were godly must needs have done long be∣fore; Nay, although this Story of the Fathers is deli∣vered by Moses in exceeding short notes, yet in the 3. and 4. vers. of this 4. Chap. it is recorded, that both Cain and Abel brought Oblations to the Lord, which was an Act of Religion; so that Religion did not now begin. There are many witty Expositions given, and some in their Expositions destroy the Text; but what seem's most probable to me is, that, as in every age men, desi∣rous of Gods honour, studied which way to act it most laudably, and give any addition to it; so now they might, at this time, adde something to their natural worship by prostration on the ground, and Oblaeions and sacrifices, as Hymmes and Invocations of God, which were not used before: Men began to call upon the name of the Lord in such a way, which afterwards improving it selfe to a generall Devotion amongst the sonnes of God (as I think pious men were called in those dayes) it gained that name in a peculiar manner to be attributed to it, so that men began that worship which was known by the name of calling upon God: As you may see in Confession, every acknowledgement of a mans sins, or

God's goodnesse, is Confession; yet if you aske, have you been at Confession? It is understood of Confessing to a Priest, and accounting your sinnes to him. Instances might be very many in this kind; take one more, per∣haps a little closer; We know that every pious act is a service to God, yet, for the eminence and excellence of it, The Common Prayer, used in the Church, hath so ap∣propriated that name, that if a man asked were you at Service to day? it will be understood of Common Prayer. If the Question be, at what time did service begin? The answer will be, Nine, Ten, Two, Three a clock, and be ap∣plyed only to the beginning of serving God with it: yea, I have heard many answer, I was at Sermon, not at Ser∣vice; so distinctly is the word applied to that of Com∣mon Prayer. I can adde one Instance more, almost in the very words before specified; that Doxologie which is used in the Church at the end of every Psalm, and some other times in the Common Prayers, used in divine Ser∣vice (Glory be to the Father, &c.) did so gaine the appro∣bation of that name Gloria Patri, that although all reli∣gious devotions payd to God, are honouring and glorify∣ing of him; yet when we heare men speake of Gloria Patri, we know they meane this Doxologie, and we can say of it, that Gloria Patri began with Flavianus, as The∣odoret (assisted by St. Chrysostom) and Nicephorus; so that although, in the end of this Doxologie, it is said, As it was in the beginning, is now, &c. that is, that in all ages men did give Glory to the Father, &c. Yet we can say, that at that time began Glory to the Father, &c. So was it in this occasion, then began the Name of God to be glorified with some particular service, although men did in all ages before glorifie him. So that we may well beleeve that in that time of the birth of Enos, or some years after,

began that piece of worship, which, for some eminency, had that name of calling upon God, by the use of speech, appropriated to it. Whether this addition was by the Institution of God immediately; or Divine men, as Seth or Enos, introduced it in the Publique Religion, I deter∣mine not, being not revealed, but conceive this the most reasonable way of expounding that place, which cannot be understood in that grosse way it is urged.

Sect. 3

A second Argument to prove, that there was an Ido∣latrous worship before the Floud is thus framed. The punishment of Sinnes is proportioned to the Sins which are punished; now the Floud being the greatest punish∣ment that ever God afflicted the world with, it is neces∣sary that it should be for the worship of false Gods, or Idol∣atry, which are the greatest Sins.

To this is rightly answered, that the punishment of Sins in this world is not alwaies proportioned to the sins; All the temporal punishment, that men have, is lesse then they deserve, and therefore may in justice be mo∣derated according to Gods equitable kindnesse; what punishment God layd upon these men, who perished in the Floud, after death, was not revealed, but the judge∣ment was most right, because they held the truth of God in unrighteousness, as St. Paul, Rom. 1.18. and, as it is in the 21. verse of the same, Because they, knowing GOD, glorified him not as God, neither were thankful, but became vaine in their imaginations. So that the Condemnation upon the Gentiles was not alwaies for Errours in judge∣ment, but Errours in practise, that although they did know God aright, yet they did not worship him as God. And therefore we may be satisfied, concerning their

sins, with what the Scripture revealeth, and need not make them worse then they were described there, which sayes, That the wickednesse of man was great in the Earth, and that every Imagination of the thoughts of his heart was only evill continually, Gen. 6.5. and it is the same which S. Paul before, they became vaine in their Imaginations, that is, their desires, and affections (as was described before) they were given to all Luxury and sensuality. So that here was a large scope for Gods justice to punish, and the temporal punishment of this world, Death by drowning, was vehemently called for by the sins of those men, who lived in that Age, without any addition of false worship. I therefore conclude for that first age, in the first sense, in respect of the God they worshipped, there was none but the right God wor∣shipt in the world; but in regard of the second sense, the manner of worship in their Religion to him, unlesse these Oblations before spoke of, we find nothing recorded be∣fore the Floud, that is necessary to be assented to.

Sect. 4.

For both these we cannot conceive, that this Religion, so formed, was founded upon the Faith, &c. For although we may justly think that men, who have either by an Innate principle, or else by reason, knowledge that there is a GOD of an infinite excellency, to whom, out of duty, they owe this divine Worship which is called Reli∣gion; we may likewise think, that it is impossible for their capacities to find out what worship would be plea∣sing to him, unlesse he reveale it; and therefore did act all they did, in that worship, by his direction; yet, because there is no mention of such direction given by God be∣fore the Floud, some men may conceive that Seth, or

such pious men, might Inventis addere, and make some additions, now and then, according to the Principles of pious reason, to those received Duties which were acted before, and then that forme, or at the least, that piece of the form of Religion was founded upon the Faith, &c. I will therefore explaine one distinction which may serve our turne, perhaps often, hereafter in our Contro∣versie, and I think will make this appeare easie.

Sect. 5.

That is, there is a difference betwixt an occasion of a Religion, and the foundation of it, the occasion may be this Faith he speaks of, but the foundation is the Reve∣lation of the will of God, that he will be so worshiped, as thus; Suppose Seth, or Noah, a man in whom they have such a Faith, that is, an opinion of his wisdome or kind∣ness to them, his esteeme with God; suppose such a man should direct such or such a Duty; they listen to it for the estimation they have of his ability; afterward, upon experience, or examination, they find it congru∣ent to the will of God; then they practice it accordingly with confidence: But if it be received barely upon the credulity of such a person, and found incongruous to the will of God, afterwards it will be rejected; which shewes that, not the faith, in the man, is the foundation of this forme of Religion, but the Congruence it hath with the will of God. And this is the foundation of all Religion, the Revelation of Gods will to be pleased with such ser∣vice. As it happens in a foundation, that Rock, upon which a Castle is built, is the foundation, and the sole foundation, there may perhaps be other things necessary, to dig the earth before we come to the Rock, or else to remove the rubbidge, which may hinder the setling the

house upon it, but onely the Rock is the foundation; so it may be, that such a man, of whom he speakes, may be useful to the building of Religion, to the manifestation of this Rock, to the removing many impediments, which would hinder men from setling themselves and their Faith, upon it; but only that is the Rock. There is one clause in this Conclusion which may amuse the Reader, that is, that the person, on whom they beleeve, they be∣leeve to be such [to whom God himself vouchsafeth to de∣clare his will supernaturally.] Now it is true, this for the most part is necessary to the plantation of Religion, as I said, to remove the Obstacles, that this direction, which I receive, is not the word of God, or not pleasing to him, and the like; but the foundation is, that God re∣veales this to be his will. Suppose Seth preached the duties of Religion, we have this faith, or opinion of Seth (for divine Faith it is not, unlesse God declare Seth is such) we may have some weak beleefe that this is the will of God, because honest Seth, to whom God, as we ap∣prehend, makes many revelations, delivers it for such to us; but we beleeve the duty because God requires it, and upon that we build our Religion, the other is remo∣ving the rubbige. Or thus, an Act of Parlament is made, we submit to the Authority, are confident of our security accordingly; yet I, who was not at the making of that Act, know onely that that, which I reade in the Book, was an Act of Parliament, by the Printer that printed it, and that such an Act is tolerated by the Magistrate to passe for an Act. Now the foundation of the safety of my practice is the Act of Parliament, not the Printer, these are assistants to let me know this is an Act of Par∣liament, not the foundation; so it is with this case in hand, honest Seth is like the Printer, he delivers it so to me

for the will of God, I ought, in discretion, to beleeve it such; but I build my practise, and found it upon this reason, because it is the will of God. Many may be the Arguments which induce a perswasion that this is the will of God, but because this is the will of God, is the sole foundation of my Religion.

Sect. 6.

But it may be O••j••cted, that both he, and I, have said before, that the foundation of Religion was the assu∣rance that there is a God, now I make it the revealed will of God, which are not the same: I answer, that it is true, the foundation of Religion, as Religion, is, that there is a God; for therefore we know that we must give him Divine worship, because we know he is such; but the foundation of formed Religion, that we must worship him this or that way, is, because he hath revealed that he likes this or that manner of service. And thus, I think, that Proposition is cleared, that not the Faith in the man, but in the revealed will of God, is the foundation of all formed Religion. At the first I projected a long discourse concerning the forming the Jewish Religion and the Christian from that, before I was aware, I stept into the forming of Religion before the Floud, which might have been spared, but being writ I let passe as it is, and omit what should follow about my designe at the first, concerning those two most eminent formed Religi∣ons, for by this which hath been delivered, and by the continued stories both of the Old and New Testament, it appeares, that by Miracles and other Revelations GOD manifested his will to these people in those Ages where∣soever Religion was planted. And indeed this was the sole occasion of publishing the Scriptures; I will not in∣sist therefore at this time upon this Conclusion.

Notes

• No prob••li••y of Idolatry be∣fore the floud.
• 1. Argument.
• Answ.
• Invocation ta∣ken for the whole worship of God.
• Practis'd by Adam Abel, Seth, &c.
• Or for some peculiar addi∣tional Devo∣tion.
• A like instance in Confession
• The Church Service.
• Gloria Patri.
• That peculiar devotion in∣troduced in Enos's time.
• 2. Argument.
• Answ. The punish∣m••nt dispro∣portionate to sin in this world.
• Of what sort were their sins who perished in the Floud.
• Revelation, not reason, did dictate the first Religion.
• The difference betwixt the occasion and foundation of a Religion.
• Which pre∣vai••eth accor∣ding to the congruity it hath to the will of God.
• Whatsoever mens opinion be of the Per∣son that intro∣duceth it.
• How this dif∣ference is con∣sistent with the other of assurance that there is a God
• Why the pro∣mised discourse of the Iewish and Christian Religion is o∣mitted.