1. That the obedience of the people is in subordination to God; for the covenant is first with God, and then with the king. If a king command any thing contrary to the will of God--in this case, Peter saith, "it is better to obey God, than man." There is a line drawn from God to the people, they are lowest in the line: and have magistrates inferior and supreme above them, and God above all. When the king commandeth the people that which is lawful, and commanded by God, then he should be obeyed; because he standeth in right line under God, who hath put him in his place. But if he command that which is unlawful, and forbidden of God, in that he should not be obeyed to do it; because he is out of his line. That a king is to be obeyed with this subordination, is evident from scripture; take one place for all. At the beginning, ye have both obedience urged to superior powers, as the ordinance of God, and damnation threatened against those who resist the lawful powers. It is said by some, that many ministers in Scotland would not have king JESUS, but king Charles to reign. Faithful men are wronged by such speeches. I do not understand these men. For, if they think that a king and JESUS are inconsistent, then they will have no king: but I shall be far from entertaining such thoughts of them. If they think the doing a necessary duty for king Charles is to prefer his interest to Christ's, this is also an error. Honest ministers can very well discern between the interest of Christ, and of the king. I know no minister that setteth up king Charles, with prejudice to Christ's interest. There are three sorts of persons who are not to be allowed in relation to the king's interest, 1. Such as have not been content to oppose a king in an evil course, (as they might lawfully do) but contrary to covenant vows and many declarations, have cast off kings and kingly government. These are the sectaries. 2. These who are so taken up with a king, as they prefer a king's interest to Christ's interest; which was the sin of our engagers. 3. They who will have no duty done to a king, for fear of prejudicing Christ's interest. These are to be allowed, who urge duty to a king in subordination to Christ.