2. How know you beforehand what success your words will have? Hath the word of God well managed no power? yea, to make even bad men good? Can you love your rulers, and yet give up their souls in despair, and all for fear of suffering by them? 3. What if you do suffer in the doing of your duty? Have you not learned to serve God upon such terms as those? Or do you think it will prove it to be no duty, because it will bring suffering on you? These reasons savour not of faith. _Direct._ XXXV. Think not that it is unlawful to obey in every thing which is unlawfully commanded. It may in many cases be the subject's duty, to obey the magistrate who sinfully commandeth him. For all the magistrate's sins in commanding, do not enter into the matter or substance of the thing commanded: if a prince command me to do the greatest duty, in an ill design, to some selfish end, it is his sin so to command; but yet that command must be obeyed (to better ends). Nay, the matter of the command may be sinful in the commander, and not in the obeyer. If I be commanded without any just reason to hunt a feather, it is his sin that causelessly commandeth me so to lose my time; and yet it may be my sin to disobey it, while the thing is lawful; else servants and children must prove all to be needful, as well as lawful, which is commanded them before they must obey. Or the command may at the same time be evil by accident, and the obedience good by accident, and _per se_. Very good accidents, consequence, or effects, may belong to our obedience, when the accidents of the command itself are evil. I could give you abundance of instances of these things. _Direct._ XXXVI. Yet is not all to be obeyed that is evil but by accident, nor all to be disobeyed that is so: but the accidents must be compared; and if the obedience will do more good than harm, we must obey; if it will evidently do more harm than good, we must not do it. Most of the sins in the world are evil by accident only, and not in the simple act denuded of its accidents, circumstances, or consequents. You may not sell poison to him that you know would poison himself with it, though to sell poison of itself be lawful. Though it be lawful simply to lend a sword, yet not to a traitor that you know would kill the king with it, no nor to one that would kill his father, his neighbour, or himself. A command would not excuse such an act from sin.[84] He was slain by David, that killed Saul at his own command, and if he had but lent him his sword to do it, it had been his sin. Yet some evil accidents may be weighed down by greater evils, which would evidently follow upon the not doing of the thing commanded.