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
conteines
Chapter 1 . The Porch, or Introduction
Chapter 2 . The Explication of the Words
Chapter 4 . Of the Nature of a Law in General
Chapter 5 . Of the Eternal Law
Chapter 6 . Of the Law of Nature in General, Its {Nature Subject}
Chapter 7 . The Extent of the Law of Nature
Chapter 8 . How the Law of Nature Is Discovered? Not by Tradition
Chapter 9 . The Light of Reason
Chapter 10. Of the Consent of Nations
Chapter 11. The Light of Reason Is a Derivative Light
Chapter 12. The Light of Reason Is a Diminutive Light
Chapter 13. The Light of Reason Discovers Present, Not Future Things
Chapter 14. The Light of Reason Is a Certain Light
Chapter 15. The Light of Reason Is Directive
Chapter 16. The Light of Reason Is Calme and Peaceable
Chapter 17. The Light of Reason Is a Pleasant Light
Chapter 18. The Light of Reason Is an Ascendent Light
A DISCOURSE OF THE LIGHT OF NATURE. PROVERBS 20. 27.
[13] Tis a work that requires our choycest thoughts, the exactest discussion that can be; a thing very material and desirable, to give unto Reason the things that are Reasons, and unto Faith the things that are Faiths;2 to give Faith her full scope and latitude, and to give Reason also her just bounds and limits; this is the first-born, but the other has the blessing.3 And yet there is not such a vast hiatus neither, such a μέγα χάσμα4 [great gulf] between them as some would imagine: there is no such implacable antipathy, no such irreconcileable jarring between them, as some do fancy to themselves; they may very well salute one another, ἀγίῳ φιλήματι,5 osculo Pacis [with a holy kiss, the kiss of peace]; Reason and Faith may kisse each other.6 There is a twin-light springing from both, and they both spring from the same fountain of light, and they both sweetly conspire in the same end, the glory of that being from which they shine, & the welfare & happines of that being upon which they shine. So that to blaspheme Reason, ’tis to reproach heaven it self, and to dishonour the God of Reason, to question the beauty of his Image, and by a strange ingratitude to slight this great and Royal gift of our Creator. For ’tis he that set up these two great Luminaries in every heavenly soul, the Sun to rule the day, and the Moon to rule the night;7 and though there be some kinde of creatures that will bark at this lesser light, and others so severely critical, as that they make mountains of those spots and freckles which they see in her face; yet others know how to be thankful for her weaker beams, and will follow the least light of Gods setting up, though it be but the Candle of the Lord.
But some are so strangely prejudic’d against Reason, and that upon sufficient reason too (as they think) which yet involves a flat contradiction, as that they look upon it not as the Candle of the Lord, but as on some blazing Comet that portends present ruine to the Church, and to the soul, and carries a fatal and venemous influence along with it. And because the unruly head of Socinus and [14] his followers8 by their meer pretences to Reason, have made shipwrack of Faith, and have been very injurious to the Gospel; therefore these weak and staggering apprehensions, are afraid of understanding any thing, and think that the very name of Reason, especially in a Pulpit, in matters of Religion, must needs have at least a thousand heresies coucht in it. If you do but offer to make a Syllogisme, they’l strait way cry it down for carnal reasoning. What would these men have? Would they be banisht from their own essences? Would they forfeit and renounce their understandings? Or have they any to forfeit or disclaime? would they put out this Candle of the Lord, intellectuals of his own lighting? or have they any to put out? would they creep into some lower species, and go a grazing with Nebuchadnezar among the beasts of the field?9 or are they not there already? Or if they themselves can be willing to be so shamefully degraded,
