412 BEilMOisS UPON HEBREWS XI. [SeR. IX.
than all the gods of the heathens. The wars of Troy were about the time of the judges. The youngest prophets of the old testament were before the oldest philosophers and historians of the gentiles. Then they knew not whence, from what term, God should begin his work. This is a maxim of nature, ex nihilo nihil Jit — that nothing can be made, out of nothing ; therefore this puzzled them how the creature should be first made, since it was contrary to that natural maxim, that the whole woi'ld should be framed out of nothing, and that by the mere word of God ; this never sunk into the heads of the wisest heathens. Hence })roceeded such difference of opinions among them ; some held the world to be a work of mere chance, as Epicurus and Leucippus ; others, that it was eternal and coeval with the first cause, as Aristotle ; and the Platonists, that it was made out of some eternal pre-existent matter. Then they could not tell how it was made in six days ; nature, reason, and discourse could never have found out that, which Moses hath written concerning the distinct originals of all propagation, and the framing of every creature in its rank and ]ilace ; they could see such things, but not the original of the fowls, of fishes, of man, and of all the beasts of the field. Nature could propound questions, how were these made ? but nature could never assoil them. Then they could not tell the end why the world was made. Aristotle saith, We are not at all bound to the first cause, whether he did good or evil, because he did work out of servile necessity, and could do no otherwise. Moses tells us, God made all things for his glory, that he may be worshipped, and honoured, and served by the creature ; that the highest heaven was a place for man ; that the soul might enjoy bliss and eternal com- munion with God. All these circumstances were hidden from them ; they were not matters of sense, they were not before our eyes ; but faith makes us to apprehend the six days' works, as if we had seen and stood by, as the angels did, applauding every day's work. They were not matters of reason, because transcending those princi[)les that are agree- able to the rules of nature ; and they depend merely on the unliniited- ness of God's will, and the exuberancy of his power.
Use 1. For information. If by faith only we can understand the truth and wonders of the creation, then,
1. It iui'ornis us, that reason is not the judge of controversies in religion, and the doubts that do arise about tlic mattei"s of God are not to be determined by the dictates of nature. If then we leave the written word and follow the guidance of our own reason, we shall but puzzle ourselves with impertinent scruples, and leave ourselves under a dis- satisfaction. Usually men of ])arts and ingenuous education are liable to this snare ; for having the highest claim to the exercise of reason, they are apt to set up reason above the word. Celsus said to his fellow heathens, that we should follow reason, and that all error was brought into the world by faith. And Galen, when he read some passages of Moses, said, iI//(//« tUcit, niJiil 2:)rohai — he saith much, but he proves nothing. In many things we have only the saying of scrip- ture, and it is enough the scripture saith it. If we should believe no more than the stiength of I'eason and discourse will assure us, we should soon deny the doctrine of the trinity, the deity of Christ, and the creation ; reason can never trace these things. This is the inlet of all
\eR. 3.] SERM0^■3 UPON HEBUEWS XI. 413
atheism and prot'aneness, when men set up reason as the highest tribunal. Indeed there are many uses of reason ; partly to prepare and induce us to hearken to the word of God ; this is the mind God hath given us to know him, the stock left in nature, upon which he would implant faith. And partly, it is of great use, that after we have believed, we may receive an additional confirmation ; when we believe a thing, reason may judge, if it be not equal and fit we should believe it. Faith makes advantage of the confessions and acknowledgments of nature : there is no truth we believe, but afterwards we may find excellent advantages to confirm us in it by rational searches. These confirmations of reason are of great use for the quenching those fiery darts which Satan flings into the soul, by which he would bear down all principles of religion. And partly, to prevent absiud intrusions upon our belief and fanatical opinions. Ignorance and error have many times been veiled under a pretence of mystery, and things hidden from reason. Though reason must be captivated to faith, yet not to fancy. Reason is made a judge many times where the word is silent; but for the truths revealed in the word, though they are above reason, yet they are not against reason ; though reason cannot comprehend them, yet they are not repugnant to reason. And partly reason is of great use, that we may search the scripture, and draw out necessary consequences from the truths revealed in the word ; this we may do by the warrant of Christ. The mysteries of salvation mu.st be believed first, that we may understand them ; we must receive them from God's bare testi- mony, afterwards search them out, that our belief may be the more distinct and explicit. Thus reason serveth faith. There is a great use of reason in religion, so it keeps its place, being subordinate to faith.