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.

SECT. I. Of Obedience to our Superiours.

OUr Superiours are set over us in affairs of the World, or the affairs of the Soul,

and things pertaining to Religion, and are called accordingly, Ecclesiastical or Civil▪ Towards whom our duty is t••u•• generally described in the New Testament: ••or Tem∣poral or Civil Governours the Commands are these:* 1.1 [Render to Caesar the things that are Caesars] and [Let every soul be subject to the higher powers: For there is no power but of God:* 1.2 The powers that be are obtained of God: whosoever therefore resisteth the power, resisteth the ordinance of God;* 1.3 and they that resist shall receive to themselves damnation] and Put them in minde to be sub••ect to prin∣cipalities & powers & to obey Magistrates•• and [Submit your selves to every ordinance of man, for the Lords sake; whether it be to the King, as supreme, or unto Governours as unto them that are sent by him for the punishment of evil doers, and the praise of them that doe well.

For Spiritual or Ecclesiastical Governours thus we are commanded:* 1.4 [Obey them that have the rule over you, and submit your selves, for they watch for your souls,* 1.5 as they that must give an account and Hold such in reputation] and [To this end did I write that I might know the proof of you, whether ye be obedient in all things▪ said S. Paul to the Church of Corinth. * 1.6 Our duty is re∣ducible to practise by the following Rules.

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,* 1.7 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:* 1.8 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.

Remedies against disobedience: and means to endear our obedience, by way of consideration.

1. Consider that all authority descends

from God, and our Superiours bear the image of the Divine Power, which God imprints on them as on an image of clay, or a coin upon a lesse perfect metal, which who so defaces, shal not be answerable for the losse or spoil of the materials, but the defacing the Kings Image: and in the same measure will God re∣quire it at our hands, if we despise his autho∣rity upon whomsoever he hath imprinted it. He that despiseth you, despiseth me. And Dathan and Abiram were said to be gathe∣red together against the Lord. And this was S. Pauls argument for our obedience: [The powers that be, are ordained of God.]

2 There is very great peace and immunity from sin in resigning our wills up to the com∣mand of others: for provided that our duty to God be secured, their commands are war∣rants to us in all things else; and the case of conscience is determined, if the command be evident and pressing: and it is certain, the a••••••on that is but indifferent, and without re∣ward, if done only upon our own choice, is an act of duty and of religion, and reward∣able by the grace and savour of God, if done in obedience to the command of our Supe∣riours. For since naturally we desire what is forbidden us, and (sometimes there is no o∣ther evil in the thing but that it is forbidden us) God hath in grace enjoyned and propor∣tionably accepts obedience, as being directly opposed to the former irregularity, and it is acceptable, although there be no other good in the thing that is commanded us, but that it is commanded.

3. By obedience we are made a society

and a republick, and distinguished from herds of Beasts, and heaps of Flies, who doe what they list, and are incapable of Laws, and o∣bey none, and therefore are killed and de∣stroyed, though never punished, and they ne∣ver can have a reward.

4. By obedience we are rendred capable of all the blessings of government, signified by S. Paul in these words [He is the Mini∣ster of God to thee for good] and by S. Peter in these [Governours are sent by him for the punishment of evil doers,* 1.9* 1.10 and for the praise of them that doe well.] And he that ever felt, or saw, or can understand the miseries of confusion in publick affairs, or amazement in a heap of sad, tumultuous, and indefinite thoughts, may from thence judge of the ad∣mirable effects of order, and the beauty of Government. What health is to the body, and peace is to the Spirit, that is Govern∣ment to the societies of Men, the greatest blessing which they can receive in that tem∣poral capacity.

5. No man shall ever be fit to govern o∣thers that knows not first how to obey. For if the spirit of a Subject be rebellious, in a Prince it will be tyrannical and intolerable, and of so ill example, that as it will encou∣rage the disobedience of others, so it will render it unreasonable for him to exact of others, what in the like case he refused to pay.

6. There is no sin in the World which God hath punisht with so great severity and high detestation as this of disobedience. For the crime of Idolatry God sent the Sword amongst his people, but it was never heard

that the Earth opened and swallowed up any but rebels against their Prince.

7. Obedience is better then the particu∣lar actions of Religion, and he serves GOD better that followes his Prince in lawful ser∣vices, then he that refuses his command up∣on pretence he must goe say his prayers. But Rebellion is compared to that sin which of all sins seems the most unnatural and damned impiety. Rebellion is as the sin of Witchcraft.

8. Obedience is a complicated act of vir∣tue, and many 〈◊〉〈◊〉 are exercised in one act of obedience. It is an act of humility, of mortification and self-denial, of charity to God, of care 〈…〉〈…〉 publick, of order and cha∣rity to our selves and all our society, and a great instance of a victory over the most re∣fractory and u••••••ly passions.

9. To be a subject is a greater temporal felicity then to be a King: for all eminent Governments according to their heights have a great burden, huge care, infinite business, little rest, (a) 1.11 innumerable fears, and all that he enjoyes above another is, that he does enjoy the things of the World with other circumstances, and a bigger noise; and if others goe at his single command, it is also certain he must suffer inconve∣nience at the needs and disturbances of all his people: and the evils of one man, and of one family are not enough for him to bear, unlesse also he be almost crushed with the evils of mankinde. He therefore is an ingrateful person that will presse the

scales down with a voluntary load, and by disobedience put more thorns into the Crown or Mitre of his Superiour. Much bet∣ter is the advice of Saint Paul, Obey them that have the rule over you, as they that must give an account for your souls, that they may doe it with joy and not with grief: for (be∣sides that it is unpleasant to them) it is un∣profitable for you.

10. The Angels are ministring spirits and perpetually execute the will and command∣ment of God: and all the wise men and all the good men of the world are obedient to their Governours: and the eternal Son of God esteemed it his Meat and drink to doe the will of his Father, and for his obedi∣ence alone obtained the greatest glory: and no man ever came to perfection but by obedience: and thousands of Saints have chosen such institutions and manners of li∣ving, in which they might not choose their own work, nor follow their own will, nor please themselves, but be accountable to o∣thers, and subject to discipline, and obedient to command, as knowing this to be the light∣way of the Crosse, the way that the King of Sufferings and humility did choose, and so became the King of Glory.

11. No man ever perished who followed first the will of God, and then the will of his Superiours: but thousands have been dam∣ned meerly for following their own will, and relying upon their own judgments, and choosing their own work, and doing their own fancies: ••or if we begin with our selves, whatsoever seems good in our eyes,

is most commonly displeasing in the eyes of God.

12. The sin of rebellion, though it be a spiritual sin and imitable by Devils, yet it is of that disorder, unreasonableness and im∣possibility amongst intelligent spirits, that they never murmured or mutined in their lowe: stations against their Superiours. Nay, the good angels of an inferiour Order durst not revile a Devil of a higher Order. This consideration which I reckon to be most pressing in the discourses of reason, and obli∣ging next to the necessity of a divine pre∣cept, we learn from Saint Jude, [Likewise also these filthy dreamers despise dominion and speak evil of dignities:* 1.12 And yet Michael the archangel when contending with the De∣vil he disputed about the body of Moses, durst not bring against him a railing accusation.

But because our Superiours rule by their example, by their word or law, and by the rod, therefore in proportion there are seve∣ral degrees and parts of obedience, of several excellencies and degrees towards perfection.

Degrees of Obedience.

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.

Notes

• * 1.1

  Rom. 13.8.
• * 1.2

  〈◊〉〈◊〉 3.••.
• * 1.3

  Pet. ••.13.
• * 1.4

  Heb. ••3.17.
• * 1.5

  P••••••l 2 29.
• * 1.6

  2 Cor. 2.2.
• * 1.7

  Mo•••• 〈◊〉〈◊〉 od••o••••run••••ir pot••sta••••m suam. L••g•••• m•••••• s•• v••••n•• Plaut. 〈…〉〈…〉.
• * 1.8

  〈…〉〈…〉 5. c••ap 7.
• * 1.9

  Rom 1••.4.
• * 1.10

  1 Pet. 2.14
• (a) 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.Ho••e••. I••. ••
• * 1.12

  Iude 8.••.