that which is according to this light may be counted of divine right in matters of religion, which is the next thing to be proved. For the second, how it may be proved that what things in religion are evident by, or consonant to this true light of nature, are of divine right. Thus briefly, 1. Because that knowledge which by the light of nature Gentiles have of the invisible things of God, is a beam of divine light, as the apostle, speaking of the Gentiles' light of nature, saith, That which may be known of God is manifest in them--for God hath showed it to them. For the invisible things, &c., Rom. i. 19, 20. God himself is the Fountain and Author of the true light of nature; hence some not unfitly call it the divine light of nature, not only because it hath God for its object, but also God for its principle; now that which is according to God's manifestation, must needs be of divine right. 2. Because the Spirit of God and of Christ in the New Testament is pleased often to argue from the light of nature in condemning of sin, in commending and urging of duty, as in the case of the incestuous Corinthian; "It is reported commonly, that there is fornication among you, and such fornication as is not so much as named among the Gentiles," (who had only the light of nature to guide them,) 1 Cor. v. 1. In case of the habits of men and women in their public church assemblies, that women's heads should be covered, men's uncovered in praying or prophesying. "Judge in yourselves, is it comely that a woman pray unto God uncovered? Doth not even nature itself teach you, that if a man hath long hair, it is a shame to him? but if a woman have long hair it is a glory to her," &c., 1 Cor. xi. 13-15. Here the apostle appeals plainly to the very light of nature for the regulating and directing of their habits in church assemblies; and thus, in case of praying or prophesying in the congregation in an unknown tongue, (unless some do interpret,) he strongly argues against it from the light of nature, 1 Cor. xiv. 7-11, and afterwards urges that women be silent in their churches, from the natural uncomeliness of their speaking there, for it is a shame for women to speak in the church, 1 Cor. xiv. 34, 35. Now, if the Spirit of God condemn things as vicious, and commend things as virtuous from the light of nature, is there not divine right in the light of nature? May we not say, that which is repugnant to the light of nature in matters of religion, is condemned by divine right; and what is correspondent to the light of nature, is prescribed by divine right? And if not, where is the strength or force of this kind of arguing from the light of nature?