pproven scriptural examples; in which
the Spirit of God testifies, that the actual possession of the throne,
under the favor of providence, and by the consent of a majority of a
nation, may be in one, while the moral power and right of government is
in another. The word of God acknowledges _David_ the rightful sovereign
over all _Israel_, for the space of forty years (1 Kings, ii, 11; 1
Chron. xxix, 26, 27); seven of these he is said to have reigned in
_Hebron_, and thirty-three in _Jerusalem_. During the first seven years
of his reign at _Hebron_, there is a positive confinement of his actual
rule to the tribe of _Judah_ only; 2 Sam. v, 5. And at the same time,
_Ishbosheth_ is said to be made king over all _Israel_, and to have
reigned two years. In agreeableness to Seceding principles, there is no
reconciling these different texts. According to their scheme _David_ can
with no propriety be said to have reigned forty years over all _Israel_,
seeing seven of the years were elapsed before he was actually
acknowledged by all _Israel_, before providence put him in the actual
possession of all that extensive power. There is another known example,
applicable to the present purpose, in the instance of _David_, during
the rebellion of his unnatural son _Absalom_. According to the sacred
story, 2 Sam. chap, xv, xvi, xvii, xviii, xix, it appears, that he was
wholly ejected, both out of the hearts and territories of _Israel_, and
not only the throne, but the will and consent of the people given up to
_Absalom_. But was _David_ therefore divested of his right and title?
Though it is most contrary to scripture to suppose it; yet, according to
_Seceders_, seeing _Absalom_ was king, by possession of the throne, and
had not only the power providentially put into his hand, but had it also
by the consent of the people; it necessarily follows that _Absalom_,
being a providential magistrate, his office and authority did equally
arise from, and agree to the preceptive will of God, and subjection and
obedience, for conscience sake, was equally due to him, as to _David_,
by the _Israelitish_ tribes. And so it was a damnable sin in _David_ to
fight against him, as it could be no less than a resisting the ordinance
of God. The same may be said with respect to that other revolt, by the
instigation, and under the conduct of _Sheba_; 2 Sam. chap. xx. But
although, according to _Seceders_, he must also have been their lawful
magistrate, the Spirit o