1. For the first, What is meant by the true light of nature, or natural reason? Thus conceive. The light of nature may be considered two ways. 1. As it was in man before the fall, and so it was that image and similitude of God, in which man was at first created, Gen. i. 26, 27, or at least part of that image; which image of God, and light of nature, was con-created with man, and was perfect: viz. so perfect as the sphere of humanity and state of innocency did require; there was no sinful darkness, crookedness, or imperfection in it; and whatsoever was evident by, or consonant to this pure and perfect light of nature, in respect either of theory or practice, was doubtless of divine right, because correspondent to that divine law of God's image naturally engraved in Adam's heart. But man being lapsed, this will not be now our question, as it is not our case. 2. As it is now in man after the fall. The light of nature and image of God in man is not totally abolished and utterly razed by the fall; there remain still some relics and fragments thereof, some glimmerings, dawnings, and common principles of light, both touching piety to God, equity to man, and sobriety to a man's self, &c., as is evident by comparing these places, Psal. xix. 1, 2, &c., Acts xiv. 17, and xvii. 27, 28; Rom. i. 18-21, and ii. 12, 14, 15; 2 Cor. v. 1: in which places it is plain, 1. That the book of the creature is able (without the scriptures, or divine revelations) to make known to man much of God, his invisible Godhead and attributes, Psalm xix. 1, 2, &c.; Acts xiv. 17, and xvii. 27, 28; yea, so far as to leave them without excuse, Rom. i. 18-21. 2. That there remained so much natural light in the minds even of the heathens, as to render them capable of instruction by the creature in the invisible things of God; yea, and that they actually in some measure did know God, and because they walked not up to this knowledge, were plagued, Rom. i. 18-21, 24, &c. 3. That the work of the law (though not the right ground, manner, and end of that work, which is the blessing of the new covenant, Jer. xxxi. 33; Heb. viii. 10) was materially written in some measure in their hearts. Partly because they did by nature without the law the things contained in the law, so being a law to themselves, Rom. ii. 14, 15; partly, because they by nature forbore some of those sins which were forbidden in the law, and were practised by some that had the law, as 2 Cor. v. 1; and partly, because according to the good and bad they did, &c., their conscience did accuse or excuse, Rom. ii. 15. Now conscience doth not accuse or excuse but according to some rule, principle, or law of God, (which is above the conscience,) or at least so supposed to be. And they had no law but the imperfect characters thereof in their own hearts, which were not quite obliterated by the fall. Now so far as this light of nature after the fall, is a true relic of the light of nature before the fall,