Hence, if in this matter there is a substantial difference from, or contrariety to the divine rule, then there is nothing but a contradiction to God’s ordinance:  this must needs be granted, unless it is maintained that God has wholly left the determination of this ordinance to men, absolutely and unlimitedly, giving them an unbounded liberty to act therein, according to their own pleasure, which is most absurd.  From the whole, it follows, that more is requisite than the inclinations of any people, to constitute a lawful magistrate, such as can be acknowledged God’s ordinance.  That power which in its institution and constitution is of God, by his law, can alone challenge subjection, not only for wrath, but for conscience sake.

2.  The Presbytery testify against this scheme of principles, as being anti-scriptural, and what, in its tendency, is destructive to the authority of the sacred oracles. Seceders maintain, that the people, without regard to scriptural qualifications, have an essential right to choose whom they please to the exercise of civil government, and that whomsoever they choose are lawful magistrates; and thus make the great ordinance of magistracy dependent on the uncertain and corrupt will of man.  But that this annarchical system is not of divine authority, but owes its origin to their own invention, appears from the following texts of holy writ, besides others, Exod. xviii. 21:  “Moreover, thou shalt provide out of all the people, able men, such as fear God, men of truth, hating covetousness; and place such over them to be rulers.”  This counsel of Jethro, was God’s counsel and command to Moses, in the choice of magistrates, supreme and subordinate; and discovers, that people are not left to their own will in this matter.  It is God’s direction, that the person advanced to rule, must be a man in whom is the spirit; Numb. xxvii, 18; which Deut. xxxiv, 9, interprets to be the spirit of wisdom, (i.e.) the spirit of government, fitting and capacitating a man to discharge the duties of the magistratical office, to the glory of God and the good of his people; without this, he ought not to be chosen. Deut. i, 13:  “Take ye wise men and understanding, and known among your tribes, and I will make them rulers over you.”  Here is a precept, directing the people in their choice:  they must not be children nor fools; if so, they are plagues and punishments, instead of scriptural magistrates, who are always a blessing.  And they must be men of known integrity and affection to the real welfare of Israel, not such as are known to be haters of, and disaffected to the Israel of God.  Again, the express law of the king, is, that he must be one of the Lord’s chosing; Deut. xvii. 14, 15:  “When thou art come unto the land which the Lord thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations about me:  thou shalt