2.  If no distinction is to be made between the preceptive and providential will of God, but providence is declarative of the precept, then is providence a complete rule without the written word.  And this at once supersedes the necessity of divine revelation, and derogates from the sufficiency and perfection of the scriptures of truth.  The written word is affirmed to be perfect:  Psal. xix, 7.  Sinners are reproved for doing that which the word gave no command for, Jer. vii, 31, and xix, 5; and challenged for following the promising appearances:  Isa. xxx. 1, 2, 3, 11.  It is therefore daring presumption to set up providence for a rule in opposition to the written law of God.  Hence it must be concluded, either that the preceptive will of God in the scriptures is imperfect, or the laws therein repealable by providence; or then that providence cannot be the rule of human actions.

3.  If the distinction between the preceptive and providential will of God is to be overthrown, then providence must be expressive of God’s approbative ordination, equally as his revealed will is.  For, without this (viz. the divine approbation), there can be no lawful title to what is possessed.  But this is what providence of itself cannot do; it cannot without the precept discover either God’s allowance or disallowance.  If then this distinction is denied, and the providential will of God asserted to be declarative of his preceptive, and so of his approbative will; it remains to be manifested, where and how it has been appointed of God for such an end, an end that is by the Spirit of God denied unto it:  Eccl. ix, 1, 2, 4.  If this distinction is to be overthrown, then either the providential will of God, without any regard to the precept, in every case, and in every sort of tenure, gives a just and lawful right and title; or God has declared in his word that it shall be so in the matter of civil government only, viz. that whosoever gains the ascendancy in the inclinations of the people, by whatever sinful methods this is obtained, it matters not, and so is by the hand of providence raised up above all his rivals to the regal dignity, he is the lawful magistrate, God’s ordinance according to his precept.  The first cannot be said; it were impious to suppose it; for that would justify all robberies and violences, and legitimate every fraud; not the latter, for where is it to be found in all the book of divine revelation, that God hath made such a law touching magistracy?  But how big with absurdities, to say, that a holy God has given to man a plain and positive law to be his governing rule in every particular that concerns him, this of magistracy only excepted.  In this great ordinance he hath wholly left him to be guided, or rather misled and bewildered by his own corrupt inclinations:  but the contrary of this has been in part discovered, and may further. 5.  If, in order to establish their anti-government scheme,