spoken with respect to powers ordained by the preceptive will of God.  Again, by considering the office and duty of the powers, and the end of their ordination, as described, ver. 3, 4, which by no means agree to any but those moral powers ordained by the preceptive will of God, it appears a manifest abuse of this text, to apply it to every one advanced by providence to the place of supreme rule, not only without any regard, but in direct opposition to the preceptive will of God.  It is most absurd and self-contradictory in professed testimony bearers for a covenanted reformation, to apply this text in a way of pleading the lawfulness of an Erastian, anti-christian constitution, that is destitute of all those qualifications already mentioned (and always included in the scriptural definition of a lawful magistrate), as necessary to constitute a moral power, viz., in regard of matter, person, title or investiture, &c.  But of the power which they so zealously plead for, the matter is unlawful, being Erastian, partly civil, partly ecclesiastical, by the united constitution.  The person invested with this supreme power, is one who is declared incapable, by the fundamental laws and covenanted constitution of the nations; the manner of investiture, and terms on which the crown is held, sinful—­the constitution being in an immediate opposition to the unalterable constitution of the kingdom of the Messias, and founded on the destruction of the covenanted reformation.  And it may be added, that it is unlawful, as to the exercise and application of it, which has been all along in opposition to all true religion, and a grievous oppression of the church, the kingdom of Christ, in the liberties thereof.  And it must be so; for the tree must be made good, before the fruit can be such.  By all which it appears, there is a nullity in the power as moral, being so very opposite to the revealed will of God.  And from what is said, it is obvious that this scripture gives no countenance to their corrupt scheme, but furnishes with strong arguments against it.

A fifth scripture adduced is, Titus iii, 1:  “Put them in mind to be subject to principalities and powers,” &c.  As Seceders apply this text to the same purpose, and explain it in the same manner, as they have done those others above mentioned, so what is already said is sufficient to discover the deceit of their use and explication thereof.  The powers and magistrates the apostle requires subjection to, are only such as are so in a moral sense; none but such are accounted powers and magistrates in the sense of the text.  The apostle must mean the same powers here he describes in Rom. xiii, 1-3, &c., otherwise he contradicts himself, which must not be admitted; and the powers he there speaks of, are moral powers, i.e., such as have not only proper abilities for government and rule, but also a right of constitution, impowering them to use their abilities for that purpose.