An Elegant and Learned Discourse of the Light of Nature. Nathaniel Culverwell
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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