most of
them he still retains an actual predominancy, hence styled the god of
this world. Now, it cannot be refused, but that the power he exercises
is providential (or a power of permission); and it is most certain, that
it is with the consent and good will of all the children of men, while
in a natural state. But are men therefore obliged to acknowledge his
authority, or submit to that providential power he maintains over them?
If every providential power is also preceptive, the answer must be given
in the affirmative. The like may be said of the Pope of _Rome_, the
devil's captain-general, to display his hellish banner against the King
of kings, and Lord of lords, with respect to those nations where he is
acknowledged in his diabolical pretensions. It can be to no purpose for
_Seceders_ to allege that the Pope claims a power unlawful in itself,
and therefore cannot be owned, in regard the person whom they make a
pretended acknowledgment of, as their lawful sovereign, is by the act of
his constitution invested with a similar power, a power both civil and
ecclesiastical, and declared to be head of the church, as well as the
state. Nothing, therefore, remains for them, but either to acknowledge
this clear distinction between the providential and preceptive will of
God, or then profess the lawfulness of both the above mentioned powers.
6. If the foresaid distinction is too big with absurdities to be
received, and if the authority of all providential magistrates does
equally arise from, and agree unto the precept, then it would be no sin
to resist the powers ordained of God, provided that providence proves
auspicious and favorable to the rebel, and advances him to the throne,
with the good will of his fellow rebellious subjects, by expelling the
lawful sovereign; at least such resistance could not be determined to be
sinful, until once the event declared, whether providence would
countenance the treasonable attempt or not. Thus what the apostle
declares a damnable sin, _Rom._ xiii, 2, must be justified and made the
foundation of subsequent duty, if patronized by a multitude. This they
evidently maintain, as appears from their declaration of principles,
page 82, where, pretending to obviate some difficulties anent their
principles, arising from the people of God's disowning anti-scriptural
magistrates: "The whole nature of any simple revolt [say they] lies in
breaking off immediately from the civil body, by withdrawing from,