Holy living in which are described the means and instruments of obtaining every virute, and the remedies against every vice, and considerations serving to the resisting all temptations : together with prayers containing the whole duty of a Christian, and the parts of devotion occasians [sic], and furnished for all necessities / by Jer. Taylor.

Acts and duties of Obedience to all our Superiours.

1. We must obey all humane laws appoin∣ted and constituted by lawful Authority, that is, of the supreme power; according to the

constitution of the place in which we live: all laws I mean, which are not against the law of God.

2. In obedience to humane laws we must observe the letter of the Law where we can without doing violence to the reason of the Law, and the intention of the Law-giver: but where they crosse each other, the charity of the Law is to be preferred before its di∣scipline, and the reason of it before the letter.

3. If the general reason of the Law ceases in our particular, and a contrary reason rises upon us, we are to procure dispensation, or leave to omit the observation of it in such circumstances; if there be any persons or office appointed for granting it: but if there be none, or if it is not easily to be had, or not without an inconvenience greater then the good of the observation of the Law in our particular, we are despensed withall in the nature of the thing, without further pro∣cesse or trouble.

4. As long as the Law is obligatory, so long our obedience is due; and he that be∣gins a contrary custom without reason, sins: but he that breaks the Law when the custom is entred and fixed, is excused; because it is supposed,* 1.1 the legis∣lative power con∣sents, when by not punishing, it suffers dis∣obedience to grow up to a custom.

5. Obedience to humane laws must be for conscience sake that is, because in such obe∣dience publick order and charity, and bene∣fit is concerned: and because the Law of

God commands us, therefore we must make a conscience in keeping the just Lawes of Su∣periours:* 1.2 and although the matter before the making of the Law was indifferent, yet now the obedience is not indifferent, but next to the Laws of God, we are to obey the laws of all our Superiours, who the more publick they are, the first they are to be in the order of obedience.

6. Submit to the punishment and censure of the Laws, and seek not to reverse their judgment by opposing, but by submitting, or flying, or silence to passe through it, or by it as we can: and although from inferiour Judges we may appeal where the Law per∣mits us, yet we must sit down and rest in the judgment of the Supreme: and if we be wronged, let us complain to God of the in∣jury, not of the persons, and ••e will deliver thy soul from unrighteous Judges.

7. Doe not believe thou hast kept the Law, when thou hast suffered the punish∣ment. For although patiently to submit to the power of the sword, be a part of obedi∣ence, yet this is such a part as supposes ano∣ther left undone: and the Law punishes, not because she is as well pleased in taking ven∣geance, as in being obeyed, but because she is displeased, she uses punishment as a means to secure obedience for the future, or in o∣thers. Therefore although in such cases the Law is satisfied, and the injury, and the in∣justice is paid for, yet the sins of irreligion, and scandal, and disobedience to God must still be so accounted for, as to crave pardon, and be washed off by repentance.

8. Humane Laws are not to be broken with scandal, nor at all without reason; for ••e that does it causlesly is a despiser of the Law, and undervalues the Authority. For humane Laws differ from divine Laws prin∣cipally in this: 1. That the positive com∣mands of a man may be broken upon smal∣ler, and more reasons then the positive com∣mands of God: we may upon a smaller reason omit to keep any of the fasting daies of the Church, then omit to give alms to the poor: only this, the reason must bear weight ac∣cording to the gravity and concernment of the Law; a Law in a small matter may be omitted for a small reason, in a great matter not without a greater reason. And 2. The negative precepts of men may cease by many instruments, by contrary customs, by publick disre••lish, by long omission: but the negative precepts of God never can cease, but when they are expresly abrogated by the same Au∣thority. But what those reasons are that can dispence with the command of a man, a man may be his own Judge, and sometimes take his proportions from his own reason and necessity, sometimes from publick fame, and the practise of pious and severe persons, and from popular customs, in which a man shall walk most safely, when he does not walk alone, but a spiritual man takes him by the hand.

9. We must not be too forward in procu∣ring dispensations: nor use them any longer then the reason continues for which we first procured them: for to be dispensed withall is an argument of natural infirmity, if it be

necessary▪ but if it be not, it signifies an in∣disciplined and unmortified spirit.

10. We must not be too busie in examining the prudence and unreasonableness of hu∣mane Laws: for although we are not bound to believe them all to be the wi••est, ••et if by e••q••i••ing into the lawfulness of them, or by any other instrument we finde them to fail of that wisdom with which some others are or∣dained, yet we must never make use of it to desparage the person of the Law-giver, or to countenance any mans disobedience, much lesse our own.

11. Pay that reverence to the person of thy Prince, of his Ministers, of thy Parents and spiritual Guides, which by the customs of the place thou livest in are usually paid to such persons in their several degrees: that is, that the highest reverence be paid to the highest person, and so still in proportion: and that this reverence be expressed in all the circumstances and manners of the City and Nation.

12. Lift not up thy hand against thy Prince or Parent upon what pretence soever: but bear all personal affronts and inconvenien∣ces at their hands, and seek no remedy but by patience and piety, yeilding and praying, or absenting thy self.

13. Speak not evil of the Ruler of thy people, neither Curse thy Father or Mother, nor re∣vile thy spiritual Guides, nor discover and lay naked their infirmities: but treat them with reverence and religion, and preserve their Authority sacred by esteeming their persons venerable.

14. Pay tribute and customs to Princes ac∣cording to the Laws: and maintenance to thy Parents according to their necessity: and honourable support to the Clergy according to the dignity of the work, and the customs of the place.

15. Remember alwaies that duty to our Superiours is not an act of commutative ju∣stice, but of distributive: That is, although Kings and Parents and spiritual Guides are to pay a great duty to their Inferiours, the duty of their several charges and govern∣ment: yet the good government of a King and of Parents are actions of Religion as they relate to God, and of Piety as they relate to their people and families. And although we usually call them just Princes who administer their Laws exactly to the people, because the actions are in the matter of justice, yet in propriety of speech, they are rather to be called Pious, and Religious. For as he is not called a just Father that educates his children well, but Pious; so that Prince who defends and well rules his people, is Religious, and does that duty for which alone he is answer∣able to God. The consequence of which is this, so farre as concerns our duty: If the Prince or Parent fail of their duty, we must not fail of ours: for we are answerable to them and to God too; as being accountable to all our Superiours, and so are they to theirs: they are above us, and God is above them.

Notes

• * 1.1

  Mo•••• 〈◊〉〈◊〉 od••o••••run••••ir pot••sta••••m suam. L••g•••• m•••••• s•• v••••n•• Plaut. 〈…〉〈…〉.
• * 1.2

  〈…〉〈…〉 5. c••ap 7.