the divine law, which never condemns that as sin in one,
which it approves as duty in others in the same circumstances. Seeing
therefore these, in the instances above, are justified, the practice of
those who continued to acknowledge the lawfulness of these wicked
rulers, must be regarded as condemned, both by the divine law, and also
by the practices of the above persons, which do all jointly concur in
witnessing, that they viewed it the duty of all the rest of the nation,
to have done as they did. And from the whole, it appears a commendable
duty for the Lord's people to disown the right and lawfulness of rulers
set up in contradiction to the divine law.

9. The iniquity of attempting to destroy the necessary distinction
between the providential and preceptive will of God in the matter of
magistracy, appears from God's express disallowance of some whom
providence had actually exalted to the supreme command over a people;
_Ezek._ xxi, 27: "I will overturn, &c." Although this may have an
ultimate respect to Christ, yet it has also a reference to the rightful
governors of _Judah_, when disposessed of their right by the
providential will of God. And here the Lord threatens the execution of
his judgments upon the unjust possessor. See also _Amos_ vi, 13; _Hab._
ii, 5, 6; _Nah._ iii, 4, 5; and _Matth._ xxvi, 52. By all which it
appears, that the supreme lawgiver states a real difference between
those who are only exalted by the providential will of GOD, and not
authorized by his preceptive will; and therefore it is impossible that
the office and authority of them both can equally arise from, and agree
to the precept. Again, in _Hos._ viii, 4, "They have set up kings, but
not by me; they have made princes, and I knew it not," is this
distinction showed, as with the brightness of a sun-beam, so that he
that runs may read it. The LORD by his prophet here charges this people
with horrid apostasy, in changing both the ordinances of the magistracy
and the ministry, particularly, although the LORD commanded, if they
would set up kings, they should set up none but whom he chose; _Deut._
xvii, 15. Yet they had no regard to his law. This charge seems to have
respect to the civil constitution among the ten tribes after their
revolt from the house of David; not simply charging their revolt on
them, but that after their secession, they did not consult GOD, nor act
according to his precept, in their setting up of kings. As nothing can
h