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THE SECOND PART.

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fore-mentioned evidences are brought to our cer-

tain knowledge. How we know the antecedent

prophetical testimony, and the constitutive, inhe-

rent evidence. How we know the concomitant

testimony of miracles: 1. By human testimony.

2. By evidence of natural certainty.

divine attestation in the testisier's miracles. The

proofs of that divine attestation with the wit-

nesses: 1. In tb

holy constitution of their souls

and doctrine: 2. In their miracles and gifts :

3. In the success of their doctrine to men's sanc-

tification. How the church's testimony of the

3. By

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OF NATURAL RELIGION,

OR

GODLINESS.

CHAP. IX.

JI. Of Man's Subjection to God, or Relation to him as our

Governor.

Sect. 1. Man being made thus a rational, free agent, and sociable to be governed, and God being his rightful Governor, is immediately related to God as his subject, as to right and obligation.

There is no sovereign without a subject : subjection is our relation to our governor, or else our consent to that relation. In the former sense we take it here. A subject is one that is bound to obey another as his ruler. He that is a subject by right and obligation, and yet doth not consent and actually subject himself to his rightful governor, is a rebel. There cannot be greater obligations to subjection imagined by a created understanding, than the rational creature hath to God.

Sect. 2. All men are obliged to consent to this subjection, and to give up themselves absolutely to the government of God.b

God's absolute propriety in us, as his creatures, giveth him so full a title to govern us, that our consent is not at all necessary to our obligation and subjection-relative; but only to our actual obedience, which cannot be performed by one that consenteth not. Therefore, God's right and our natural condition are the foundation of our subjection to him, as to obligation and duty; and he that consenteth not, sinneth by high treason against his sovereign. As God did not ask our consent whether he should make us men, so neither whether he should be our

Seneca (Epist. ad Luc. 83, p. (mihi) 711.,) saith, Sic certe vivendum est, tanquam in conspectu vivamus. Sic cogitandum tanquam aliquis in pectus inspicere posset et potest : quid enim prodest ab bomine aliquid esse secretum. Nibil Deo clausum interest animis nostris, et cogitationibus mediis intervenit.

► Diogenes (in Laert.) said to an immudest woman : Non vereris mulier, ne forle stante post tergum Deo (cuncta enim plena ipso sunt) inhoneste te habeas ?

VOL. XXI.

B

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