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1. The first is the obedience of the outward work: and this is all that Humane Laws of themselves regard; for because Man cannot judge the heart, therefore it prescribes no∣thing to it: the publick end is served not by good wishes, but by real and actual perfor∣mances; and if a Man obeys against his will he is not punishable by the Laws.
2. The obedience of the will, and this is al∣so necessary in our obedience to Humane
Laws, not because man requires it for him∣self, but because God commands it towards Man; and of it (although Man cannot, yet) God will demand account. For we are to doe it as to the Lord, and not to men; and therefore we must doe it willingly. But by this means our obedience in private is secu∣red against secret arts and subterfuges; and when we can avoid the punishment, yet we shall not decline our duty, but serve Man for Gods sake, that is, cheerfully promptly, vi∣gorously, for these are the proper parts of willingness and choice.
3. The understanding must yeeld obedience in general, though not in the particular in∣stance; that is, we must be firmly perswaded of the excellency of the obedience, though we be not bound in all cases to think the particular Law to be most prudent. But in this, our rule is plain enough. Our under∣standing ought to be inquisitive whether the civil constitution agree with our duty to God; but we are bound to inquire no fur∣ther; And therefore beyond this, although he, who having no obligation to it, (as Coun∣sellours have) inquires not at all into the wisdome or reasonableness of the Law, be not alwaies the wisest Man, yet he is ever the best subject. For when he hath given up his understanding to his Prince and Prelate, provided that his duty to God be secured by a precedent search, hath also with the best, and with all the instruments in the world secured his obedience to Man.