the foresaid distinction is to be destroyed, and all such as are providential powers, and acknowledged by man, are also preceptive, and therefore to be submitted to for conscience sake, then are the kingdoms of men necessarily obliged to own and submit unto the dominion of the devil.  The devil not only claims to himself the possession of the power of all the kingdoms of this world, but it is certain that of the most of them he still retains an actual predominancy, hence styled the god of this world.  Now, it cannot be refused, but that the power he exercises is providential (or a power of permission); and it is most certain, that it is with the consent and good will of all the children of men, while in a natural state.  But are men therefore obliged to acknowledge his authority, or submit to that providential power he maintains over them?  If every providential power is also preceptive, the answer must be given in the affirmative.  The like may be said of the Pope of Rome, the devil’s captain-general, to display his hellish banner against the King of kings, and Lord of lords, with respect to those nations where he is acknowledged in his diabolical pretensions.  It can be to no purpose for Seceders to allege that the Pope claims a power unlawful in itself, and therefore cannot be owned, in regard the person whom they make a pretended acknowledgment of, as their lawful sovereign, is by the act of his constitution invested with a similar power, a power both civil and ecclesiastical, and declared to be head of the church, as well as the state.  Nothing, therefore, remains for them, but either to acknowledge this clear distinction between the providential and preceptive will of God, or then profess the lawfulness of both the above mentioned powers. 6.  If the foresaid distinction is too big with absurdities to be received, and if the authority of all providential magistrates does equally arise from, and agree unto the precept, then it would be no sin to resist the powers ordained of God, provided that providence proves auspicious and favorable to the rebel, and advances him to the throne, with the good will of his fellow rebellious subjects, by expelling the lawful sovereign; at least such resistance could not be determined to be sinful, until once the event declared, whether providence would countenance the treasonable attempt or not.  Thus what the apostle declares a damnable sin, Rom. xiii, 2, must be justified and made the foundation of subsequent duty, if patronized by a multitude.  This they evidently maintain, as appears from their declaration of principles, page 82, where, pretending to obviate some difficulties anent their principles, arising from the people of God’s disowning anti-scriptural magistrates:  “The whole nature of any simple revolt [say they] lies in breaking off immediately from the civil body, by withdrawing from, or withdrawing part of their territories; and then it necessarily follows at the same time, that these revolters break