bedience, are such as are set
up according to the preceptive ordination and will of God, as is evinced
not only by the author referred to above, and other divines, but what
sufficiently appears from the context, where the subjection enjoined,
and resistance forbidden, with their respective reasons, are what can
only be spoken with respect to powers ordained by the preceptive will of
God. Again, by considering the office and duty of the powers, and the
end of their ordination, as described, ver. 3, 4, which by no means
agree to any but those moral powers ordained by the preceptive will of
God, it appears a manifest abuse of this text, to apply it to every one
advanced by providence to the place of supreme rule, not only without
any regard, but in direct opposition to the preceptive will of God. It
is most absurd and self-contradictory in professed testimony bearers for
a covenanted reformation, to apply this text in a way of pleading the
lawfulness of an Erastian, anti-christian constitution, that is
destitute of all those qualifications already mentioned (and always
included in the scriptural definition of a lawful magistrate), as
necessary to constitute a moral power, viz., in regard of matter,
person, title or investiture, &c. But of the power which they so
zealously plead for, the matter is unlawful, being Erastian, partly
civil, partly ecclesiastical, by the united constitution. The person
invested with this supreme power, is one who is declared incapable, by
the fundamental laws and covenanted constitution of the nations; the
manner of investiture, and terms on which the crown is held, sinful--the
constitution being in an immediate opposition to the unalterable
constitution of the kingdom of the _Messias_, and founded on the
destruction of the covenanted reformation. And it may be added, that it
is unlawful, as to the exercise and application of it, which has been
all along in opposition to all _true_ religion, and a grievous
oppression of the church, the kingdom of Christ, in the liberties
thereof. And it must be so; for the tree must be made good, before the
fruit can be such. By all which it appears, there is a nullity in the
power as moral, being so very opposite to the revealed will of God. And
from what is said, it is obvious that this scripture gives no
countenance to their corrupt scheme, but furnishes with strong arguments
against it.

A _fifth_ scripture adduced is, Titus iii, 1: "Put them in mind to be