An Elegant and Learned Discourse of the Light of Nature. Nathaniel Culverwell
assistance, to have effected by giving unto Reason the things that are Reasons, and unto Faith the things that are Faiths. And had the world been favoured with his longer life, the height of his parts, and the earnest he gave, had bespoken very ample expectations in those who knew and heard him: But it pleased God (having first melted him with his love, and then chastised him, though somewhat sharply) to take him to himself; from the contemplation of the Light of Nature, to the enjoyment of one supernatural, that φω̑ς ἀπρόσιτον,4 Light inaccessible, which none can see and live; and to translate him from snuffing a Candle [7] here, to be made partaker of the inheritance of the Saints in Light. So that all he finisht towards that undertaking was this Discourse of the Light of Nature in general, not descending so low as to shew how the Moral Law was founded in it, or that Gospel-revelation doth not extinguish it. Wherein, if, standing in the midst between two adversaries of extreme perswasions, while he opposes the one, he seeme to favour the other more than is meet; when thou shalt observe him at another time to declare as much against the other, thou wilt then be of another minde. Judge candidly, and take his opinion, as thou wouldst do his picture, sitting; not from a luxuriant expression (wherein he alwayes allowed for the shrinking) but from his declared judgement, when he speaks professedly of such a subject. For instance, if any expression seeme to lift Reason up too high; you may, if you please, otherwhere hear it confesse and bewail its own weaknesse; [chap. 12.] you may see it bow the head and worship, and then lay it self down quietly at the feet of Faith; [chap. 18.] So that if thou reade but the whole discourse, thou wilt easily perceive (as himself would often affirme) that he abhorred the very thought of advancing the power of Nature into the throne of Free-Grace, or by the light of Nature in the least measure to eclipse that of Faith.
I would not willingly by any Prolepsis forestall thy reading, yet if thou shouldst desire a foretast of the Authours stile, I would turne thee to the beginning of the seventeenth chapter; never was light so bespangled; never did it triumph in greater bravery of expression. But I detaine thee too long. Let this suffice thee as a course List to a finer Webb; or as waste paper to defend this Book from the injury of its covers.
Farewell.
Cambr. Aug. 10. 1652.
Courteous READER
[8] This Discourse, which had my Brother1 for the Author; might justly have expected me to have been the publisher: And I should think my self inexcusable, in this particular, did not the remote distance of my present abode, and the frequent avocations from study, by attendance upon my Ministery, together with the ruines of a crazy body, somewhat apologize in my behalfe.
That is obvious and πολυθρύλητον [often repeated] in every mans mouth, that the Brother should raise up seed to the Brother;2 but here, lo a friend that is neerer then a brother, who reares up this living monument, to the memory of his deceased friend.
In this Treatise we may perceive, how the Gentiles Candle out-went us with our Sun-beams: How they guided only by the glimmering twilight of Nature, out-stript us who are surrounded with the rayes of Supernatural light, of revealed truth. Thou may’st here finde Plato to be a Moses Atticissans,3 and Aratus, Menander, and Epimenides called into the Court, to bring in their suffrages to Saint Pauls Doctrine.4
Here we may finde Reason like a Gibeonite hewing wood, and drawing water for the Sanctuary:5 Jethro giving counsell to Moses.6 God draws us with the cords of a man; he drew profest Star-gazers with a Star to Christ. Galen a Physician was wrought upon, by some Anatomicall observations to tune an hymne to the praise of his Creatour, though otherwise Atheist enough.
Reason though not permitted (with an over-daring Pompey)7 to rush into the Holy of Holies, yet may be allowed to be a Proselyte of the gate, and with those devote Greeks, to worship in the Court of the Gentiles.8
Naturall Light, or the Law written in the heart, emproved by that γνωστὸν θεου̑9 [which may be known of God] which is written in the book of the creature in capitall letters, so that he that runnes may read, is that which this Treatise beares witnesse to; where these Διόσκουροι [Gemini], those heaven-borne-lights are set up in the soul of man, like those twin flames on the Marriners shroud, they presage a happy voyage to the fair Havens.
As for the bosome-secrets of God, Gospel-mysteries, the Mercy-seat it self into which the Angels desire παρακύψαι10 [to look into], Reasons plum-line will prove too short to fathome them; here we must cry with the Apostle ὠ̑ βάθος11 [O the depth]! Reason may not come into these Seas, except she strike her top-saile; here we may say with Aristotle, at the brinke of Euripus, not being able to [9] give an account of the ebbes and flowes, If I can’t comprehend thee, thou shalt me.
It is storied of Democritus, that he put out his eyes that he might contemplate the better:12 I do not counsel you to do so; but if you would wink with one, the eye of Reason (captivate every thought to the obedience of Christ) you might with that other of Faith, take the better aime at the marke, to obtaine the price of the high calling in Jesus Christ.13
Possibly an expression or two (more there are not) may seem to speak too much in Reasons behalfe; but if well examined, will prove nothing to the prejudice of free Grace: The whole scope of the book endeavouring to fil those landmarks and just bounds betwixt Religion, and Reason, which some (too superciliously brow-beating the hand-maid, and others too much magnifying her) have removed.
These exercises suit well with the place where, and the auditours to whom they were delivered, but like Aristotles ἀχροάσεις φυσικαί [physical lectures] these are not for vulgar eares; These Lucubrations are so elaborate, that they smell of the Lamp, The Candle of the Lord.
As concerning the Author of this Treatise, how great his parts were, and how well improved (as it may appear by this work) so they were fully known, and the losse of them sufficiently bewailed by those among whom he lived and conversed; and yet I must say of him ἀνθρώπινόν τι ἔπαθεν14 [he suffered that which is common to man]: And as it is hard for men to be under affliction, but they are liable to censures, Luke 13.2, 4. so it fared with him, who was looked upon by some, as one whose eyes were lofty, and whose eye-lids lifted up;15 who bare himself too high upon a conceit of his parts (although they that knew him intimately, are most willing to be his compurgatours16 in this particular.) Thus prone are we to think the staffe under the water crooked, though we know it to be straight: However, turne thine eyes inward, and censure not thine own fault so severely in others. Cast not the first stone, except thou finde thy self without this fault: dare not to search too curiously into ἀνεξιχνιάστους ὅδους [the untraceable ways] of God;17 But rather learn that lesson of the Apostles in that elegant Paranomasy, μὴ ὑπερφρονει̑ν παρ̕ ὃ δει̑ φρονει̑ν, ἀλλὰ φρονει̑ν εἰς τὸ σωφρονει̑ν [not to think of himself more highly than he ought to think; but to think soberly]. Rom. 12. v. 3.
Thus not willing longer to detain thee from the perusall of this Discourse; I commend both thee and it to the blessing of God, and rest
| From my study at | Thine to serve thee in any |
| Grundisburgh in | spirituall work, or labour |
| in the County of Suffolk. | of love, |
| August, 18. 1652. | RICH. CULVERWEL. |
The Discourse of the Light of Nature
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