appen in the world, but by the course of providence; and as all things
are known unto GOD, in respect of his omniscience, the text cannot
respect either of these. The true import of the charge then is, they
have set up kings, but not according to the law and preceptive will of
GOD; and therefore he neither did nor would approve either them or their
kings. Hence the prophet charges this as one cause of their national
destruction. Here then it is undeniably evident that GOD himself
establishes that distinction pleaded for; and it is therefore most
wicked to assert, as _Seceders_ do, that it is altogether groundless and
absurd. Again, this text discovers, that all kings that are set up and
acknowledged by civil society, are not agreeable to the preceptive will
of GOD, or, as such, approven by him, as they have falsely asserted: for
here the LORD declares, that _Israel_ had set up kings that were not
agreeable to his precept: and the charge respects their authority, the
very deed of constitution. To say then, that all providential
magistrates are also preceptive, is directly to give the GOD of truth
the lie. Moreover, this plainly intimates, that all such providential
magistrates as are not set up in agreeableness to the precept; are
disallowed and condemned by GOD, and therefore GOD commands to put away
the carcasses of such kings, as, because of the blind consent of civil
society, were little better than adored by the people, _Ezek_. xliii, 9,
"that he might dwell in the midst of them forever;" and therefore he
declares it the sin, and so the cause of the people's ruin, as in the
above text: and also in _Hos._ v, 11, "_Ephraim_ is oppressed;" because
he willingly walked after the commandment, deliberately and implicitly
followed every wicked ruler set up by civil society. It is but a
perverting and abusing the above text, to plead that it is only a
condemnation of _Israel_, for not consulting the LORD in making choice
of their kings, but no condemnation of them for setting them up, and
acknowledging them, in contradiction to the LORD'S choice, as plainly
laid before them in his preceptive will. And it is very contradictory,
to acknowledge it a sin, not to consult God, and yet to assert that it
is a matter of indifference as to the validity of their office, whether
his counsel be followed or not, which it must be, if, as their principle
bears, the being of the magistrate's office and authority is equally
good and valid, when