THE OBLIGATION OF A Good Conscience TO CIVIL OBEDIENCE.  
Being the substance of a SERMON Preached before the Judges, at the assizes held at huntingdon Aug. 24. 1670.  
By John Merition, M. A. Vicar of St. Ives In the said County.  
senserit  Contra rationem nemo sobrius, Contra scripturas nemo Christianus: Contra Ecclesiam nemo pacisicus. St. Aug. lib. 13. de Trinstate- Principi summum rerum judicium Dij dederunt, subditis obsequij gloria relicta est, Tacitus lib. 6. histor. 
LONDON Printed, by S. G. and B. G. for Francis Eglesfield, and are to be sold at the sign of the Marigold in St. Pauls Churchyard 1670.   

To the READER.  
What was lately sounded in the ear is here presented to the eye, word for word, without any enlargement of my notes, to make them swell in the Press, being unwilling to obtrude more upon the public view from the Print-house, then what had approbation from the Pulpit, the hand that pointed my meditations to this subject, and induced me to make them public, was love to peace and truth, and pity of the despicable condition of the multitude of those which under the misprision, delusion, or restiveness of Conscience, daily make shitwrack of faith and a good Conscience,( in opposing themselves to the lawful commands of the higher Powers) and so run headlong into the Abyss of Gods judgements in this world and in the world to come,( as Oxen to the slaughterhonse, and Birds to the snare, not knowing or valuing that it is for their lives, if any reform by hearing of their faults, I have gained a Soul, Jam. 5. v. 19, 20. Brethren if any of you do err from the truth, and one convert him, let him know that he which converteth a sinner from the error of hi● way shall save a soul from death, and shall hid a multitude of sins.  
But if thereby he be the rather con. firmed in them( for the same Sun which softens wax hardens day) however I have delivered my own Soul, Eze. 3. 19. yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall dy in his iniquity but thou hast delivered thy sonl, which is all the design of him who is( whether thou hear or forbear)  
Thine in all offices, of Charity and Service, John MERITON.   

The Obligation of a good Conscience, To Civil Obedience.  The Text Romans 13. verse 5. Wherefore ye must needs be subject not only for wrath, but also for Conscience sake. 
IT was a good piece of policy, in the King of Syria; 1. Kings 22. 36. That commanded his thirty two Captains that they should fight neither with small nor great, save with the King of Israel.  
He well knew that the generals fall would soon flat the courage, and rout the order of his Army; that I might use the like policy against that Champion which now bids defiance to all human Authority and civil jurisdicton, viz.( Liberty of Conscience) I have chosen this smooth stove out of the brook of St. Paul, to throw at the head of this goliath; who being once overthrown, the rest of the Phylistines may possibly disband themselves, and return to do allegiance and subjection.  
The proposition that lieth faire out of the words without violence or affectation is this. That every subject is under the Obligation of a good Conscience, to render obedience to the Civil power,  
In the prosecution of this proposition I shall speak to these four particulars.  

1. Who they are that must be subject.  
2. In what sense the Subject is under the Obligation of Conscience to obey.  
3. Upon what account obedience to the Civil Power is a debt of Conscience.  
4. Examine the influence of Conscience into Civil Obedience.   
And then reflect upon the whole by way of use and Application.  
And first, who they are that must be Subject; and they are of all Ranks, Orders, and Degrees of men.  
Verse the first of this Chapter.  
{αβγδ}, let every soul be subject to the higher powers, viz. Cleros& laos, Conclave, and Conventicle, Male and Female, Rich and poor, High and Low, Bond and Free, even inferior Magistrates themselves who are as the Centurion in the Gospel, themselves under Authority, and they have others under them. For the very order of Nature infers an universal homage to one supreme viz. A sun in the Firmament, an Eagle in the  
Air, a lion on the Earth, and a Leviathan in the deep. {αβγδ}, saith St. Chrysostom this exhortation let every soul be subject, is taught to priests and monks: and not only to such as are principally concerned with secular affairs, as well to all that give attendance at the Altar, as they that till the ground or grind in the Mill, {αβγδ}, subject enim ista pietatem non evertit such subjection overturns not Religion; For outward Conformity to the positive Laws of Princes, offers not the least injury to Piety, or violation to a good Conscience; for obedience to human Laws consists not in inward assent or consent to the matter of the Law or duty( and so lea●es the Conscience free and inviolable,) onely out ward subjection is required to the power and authority.  
The ●●ince is custos utriusque tabulae, and to pay him an imperfect obedience is to diminish his prerogative, and mutilate his power: indeed Cardinal Bellarmine urgeth that place Heb. 13. 17. obey them that have the rule over you; an exemption of Ecclesiastical persons from the civil jurisdiction, to which Doctor Andrew Willet in his Synopsis Papismi, returns this answer, viz. That obedience there required is spiritual: of the Civil Magistrate and all secular persons to the word of God; taught by the Pastors of the Church, which is no exemption of them from their civil obedience. For as the Prince is bound to receive and believe all true Doctrine which is taught by the Pastors of the Church agree eable to the word of God, under pain of damnation John 6. and last, he that believes not is condemned already, the wrath of God abideth on him; so the Pastors of the Church are bound under the like pain, to obey the Princes Laws made according to the word of God; wherefore ye must needs be subject, not only for wrath, but also for Conscience sake, and it may be further answered, granting the obedience required from the Text alleged: to be Civil, that what part whatsoever of the Civil Jurisdiction; may be committed to the administration of Ecclesiastical persons no otherwise requires obedience then to the King as supreme. 1. Pet. 2. 13. And to them only as put in authority under him for the punishment of evil doers, and the praise of them that do well.  
So that still the Prince is in all causes and over all persons, as well Ecclesiastical as Civil, head and supreme: and his kingdom ruleth over all, and so I pass to the 2d. particular, viz. In what sense the Subject is under the Obligation of Coscience to obey.  
For answer to this particular, we need go no farther then the first verse of this Chapter, where obedience is enjoined to the higher powers. which word Power, is solely obligatory to the Conscience, where we must lawfully distinguish between the sovereignty of the power, which renders things in themselves, for their matter and nature simply indisferent, necessary to be obeied;( and no otherwise, binds the Conscience than in regard of Obedience due to Christian Magistrates, in lawful things) and the matter and nature of the Laws enacted and enjoined: which simply lays no Obligation upon the Conscience: so that the Conscience remains free and at liberty, as to the matter and nature of the Law, but bound and under Obligation in respect of the power; the positive Laws of Princes whether Civil, for the well ordering of the Commonwealth, or Ecclesiastical, for the well governing of the Church;( being good Laws) do bind in Conscience in respect of contempt and disobedience to the higher Powers( to whom providence has committed the management of such afairs) but not in respect of the things commannded: which in their nature are indifferent.  
As when the Magistrate for some profitable or politic, or Religious end, commands a Lent to be kept, that is for some dayes abstinence from Flesh, it is not the eating or not eating of Flesh, that simply displeaseth and oflends God,( and so binds the Conscience) but the contempt of the Law, and wilful and obstinate disobedience to the Magistrate, whose power of making Laws, and exacting obedience is of God,( by whom Kings reign and Princes decree Justice.)  
For otherwise the use of the Creature is free and indiflerent. Nor are the positive Laws of Men( which corsist not of things in their own nature necessary to salvation:( for such can no Man make others than are contained in the Scriptures) but consisting of things in themselves indifferent, nod otherwise necessary then as they bear the stampant Impression of the higher Powers, otherwise obligatory to the Conscierce, then as they employ a Divine Obligation. because the power whereby they are enacted is of God. So that the whole of the matter is this, viz. The Subject is under the Obligation of Conscience to obedience only in regard of the power; and so I pass to the third particular, viz. upon what account obedience to the Civil Power is a debt of Conscience.  
St. James saith Chap. 4. verse 12. there is one Law-giver which is able to save and to destroy. He therefore can only make Laws to bind the Conscience that is able to save and to destroy( that is only God) so that the Laws of Princes by virtre of their deputation from God, and that Authority wherewithal from him they are vested, no otherwise hinder the Conscience than for Gods sake; which is the reason whereby the Apostle in the precedent verses of this Chapter enforces obedience to the higher powers {αβγδ} for there is no power but of God: the Powers that be, are ordained of God. And argumento è contrario, if they that resist verse the 2d. receive to themselves damnation because they resist the ordinance of God, then they that obey become obedient for Conscience sake, because the powers that be are ordained of God. There are three things here to be distinguished, Power, the means to obtain it, and the use made of it: for though the means may be indirect, and the use irregular: those are the proper obliquities of the person, for which he must one day give acceu●t notwithstanding the power is of God, and for his sake must be obeied in omnibus licitis& honestis not only for wrath but also for Conscience sake. Power however subjectively, objectively or terminatively human, yet is originally Divine, the power in God and the Magistrate is the same only this difference, in God primitively and inhaerent, in the Magistrare derivitively and adhaerent, yet the power of the Magistrate because his substitution is Divine, is of the same stamp and impression: Magistrates are Dei Vicarij, Gods Deputy Lieutenann, {αβγδ} Dei Ministri his Ministers they are of God, not as others, and ordinary men, by Creation, but by Divine institution, and ordination, Magistrates so nearly resemble God as they are called by his name Ps. 82. 6. ver. I have said ye are Gods. God hath joined the Magistrare with himself in the same Law of obedience and obligation, Ezra 7. 26. ver. and whosoever will not do the Law of thy God, and the Law of the King, let judgement be executed speedily upon him: whether it be unto Death, or to Banishment, or to Consiscation of goods, or to imprisonment.  
True it is, none can hinder the Conscience but God, so that we must take in God in the Magistrate and then commands of Magistrates which are lawful by virtue of Gods power, wherewith they are vested, bind the Conscience for Gods sake, and so obedience to the higher Powers is a debt of Conscience because they are of God, his Ministers, wherefore ye must needs be subject.  
Not only for wrath, but also for Conscience sake.  
And so I come in the fourth and last place to examine the influences of Conscience into obedience. It has been a maxim amongst the wisest Legislators, that whoever would settle good Laws, must proceed in them with a sinister opinion of all mankind, and suppose that whoever is not wicked it is for want only of the opportunity, so that it is the opportunity of being evil that must be provided against, before the Prince or society can be secure, which can no way be effected, but by the influence of Conscience into Obedience. This is Dominions best, though not only wall, and bulwark; would men range no further than the limits of a good Conscience voided of offence towards God and towards Man, then might Princes disband all jealosies of conspiracy against their power, or invasion of their right, but might peaceably enjoy the portion of Dominion: and quietly exercise the virtue of their power, who otherwise perhaps must care the bread of carefulness: and rule in fear; but God hath set his hedge about them, viz. to be obeied not only for wrath: but also for Conscience sake which whoever breaks down doth what in him lieth, to lay Dominion waste, and expose sovereignty to the prey.  
For take away the obligation of Conscience to obedience,& all government is mere usurpation, Princes diadems hang upon their swords, and their Thrones stand deep in human blood, the best Title to a Crown is the longest Sword, and the strongest Arm. Kingdoms and Commonwealths are but societies of Slaves and Vassals, and he that can free himself the soonest is the best man, and he that can win a Crown may lawfully wear it, which principle most evidently prostitutes the Diadem to the envy and emulation of every mans avarice, and ambition since however they may attempt and invade the Princes Territories, kill the Heir, and take possession, they cannot be unjust or do any wrong, all which reasonings are the genuine wrecks of the shipwreck of Faith and a good Conscience. But whilst these terrae filii, sons of Adam, are stretching forth their hands to offer violence to, and ravish that fruit which appears beautiful to the eye, the Angel of the Lord, viz.( the voice of a good Conscience) withdraws their Arm, tells them the fruit is forbidden and so secures it from Rape, and violation.  
( Touch not mine anointed) wast thou not afraid to lift up thine hand to slay the Lords Anointed? said David to that young man the whose own mouth betrayed him of the murder of a sovereign 2 Sam. 1. 14. and of himself, when in the capacity of a Subject, though under the promise of the Crown, God forbid that I should stretch forth my hands against the Lords Anointed 1 Sam- 24. 6.  
Divinity is circled in a Crown, and whoever with irreverend hands strikes at Majesty, by the same Act entitles himself a traitor to God and Man; wherefore ye must needs be subject not only for wrath, but also for Conscience sake.  
And as Conscience is the Lifeguad of the pow. er, so is it the Gaurdian of the Laws, for take away divine Obligation from humaen Laws, and their Obligation becomes indifferent and so renders their observance merely prudent and expedient as may best comport with the Subects interest, humour, pride, or avarice, and then no man will longer endure the yoke than it is too strong, or bear the burden then it is too heavy for him, nor can it be reasonably expected men should longer remain in Egypr, or Babylon, viz-( under the power of any Law) then they have opportunity to return, nor can any service be thought a freedom, till we are under the obligatories of Conscience to obey. And would the world but once be convinced that Magistrates, who are called Gods Ps. 82. 6.( because all government derives its power from God) inherit a jurisdiction over the Consciences of men, and that all their Laws: not contrary to the Divine will, enacted by their power derived from him( by whom Kings reign,& Princes decrec Justice are the sacred Image of his invincible power, which often punisheth such subtle and colourable crimes, as come not into the walk of human Justice, then would the yoke of subjection become easy, and the burden of obedience light, then would the sword of the Civil power because the sword of the Lord, and of Gidion be prevented without being felt and obeied without grudging.  
And all commands of Magistrares not interfeeling with the precepts of God be his, whose indeed as such they are) not grievous 1. John 5. 3. and his commandements are not grievous, wherefore ye must. needs be subject not only for wrath but also for Conscience sake.  
And so I come to reflect upon what hath been said by way of inference and application.  
And this truth concerns itself with all ranks, orders and degrees of men, as they must fall under the capacity of power or subjection.  
I begin with the subjects in the words of St. Peter 1 Pet. 2. 13. submit yourselves therefore to every ordinance of Man, for the Lords sake be not corrupted in your judgments, and so lead out of the way of your duty and obedience, by every ignus fatuus, that pretends Conscience, that great incendiary of government and Laws) when as you have been taught as the truth is in Jesus, that no pretence of Conscience can justly absolve you from that debt to the higher powers, which you ly under the obligation of good Consciences to discharge, and be ye confident that Christian liberty gives no man a dispensation to transgress or resist the Civil power, and all those of what persuasion soever, now abused, their liberty under the Gospel, for Cloaks of nonconformity, maliciousness or as occasion to the flesh to nourish the genuine brats of it, Faction, Schism, Strife, Debate Pevishness or humour: shall one day possess the punishment of disobedience, suffer as evil doers, and be lead forth with the workers of iniquity.  
For whosoever resists, shall receive to themselves damnation. It is observed by some that St. Paul writ this Epistle to the Christians at Rome, when Nero a great Enemy of the Christian Religion sate upon the Throne, under whose Tyranny the Faith of our Lord Jesus was daily in danger to have been baited at the fiery stake, Though it could not perish in the flamme. And if Obedience were a debt to the Civil power, when vested in a Tyrant: how much the rather, when it is the possession of a nursing Father. If they that resisted the power of Nero, that graceless Monster, merited damnation, what punishment are they worthy of, that speak evil of the dignity, despise the dominion,& affront the sovereignty of a gracious Majesty; but that such clouds without water, may find none in the lavorof the Gospel to wash of the guilt of their proud swelling words, but like raging waves of the Sea, may appear but to foam out their own shane, which no Handkircheif pretended from God can wipe away. I desire to be fatisfied in this question, the Doctrine of St. Paul, was it of God, or of Man? I suppose none will presume to say of Man, because all believe he was an Apostle, and if of God, then all that deny the King his Supremacy under God, crying no King but Jesus, and under pretence of Christian Liberty urge a dispensation from the Civil power, do plainly err, not knowing the Scriptures, or not favouring the things that be of God, for by the Doctrine of St. Paul, out of the Scriptures and undeniably of God, all orders and degrees of Men owe obedience and subjection to the Civil power. wherefore ye must needs be subject, not only for wrath, but also for Conscience sake. Ah let not the dreams, and pretended revelations of every man, that calls himself a Prophet, prevail against that more sure word of prophesy,( viz. the Scriptures of the old and new Testament) 2. Pet. 1. 19. to which you do well to take heed, till the day down, and the day star arise in your hearts. These are the latter dayes wherein evil Men and seducers wax worse and worse, deceiving and being deceived, but beloved remember ye the words spoken of before, by the Apostles of our Lord Jesus Christ judas 17. 1 Tim. 4. 1. 2. Pet. 23. that ye fall not from your steadfastness, nor be made Merchandise of, through feigned words, and beguiled from the simplicity of faith as it is in Christ Jesus.  
I know there be many now engaged( under the misprision of well meaning, though deluded Consciences) with the multitude of those that oppose themselves, and for their sakes it is, I have so long followed this exhortation that they may sit down and consider of the way they are in, and possibly recover themselves out of the snare, before they receive the wages of their nonconformity, Schism, not to say Sedition. For Moses his rod cast upon the ground, will turn into a Serpent, and carries a sting in the tail. Wilt thou not be afraid of the power, in which sense give me leave to apply that of the Orator to Mark Anthony Miror te Antoni quorum facta imiteris, eorum exitus non perhorrescere. I stand amazed they dread not the fearful end of those whose works they imitate, judas 11. wo unto them for they have gon in the way of Cain& ran greedily after the error of Balaam for reward,& perished in the gainsaying of Core. Prov. 24. 21. My son fear thou the Lord and the King, and meddle not with those that are given to change, v. 22. for their calamity shall rise suddenly:& who knoweth the ruin of them both; that is of God,& the King, of the King for he bears not the sword in vain, of God, for he that resists shall receive to himself damnation: so that in rendering obedience to the Civil power, you fear not him only, that can kill the body but him also that can kill both body& soul, and cast them into Hell fire: wherefore ye must needs be subject not only for wrath but also for Conscience sake: and so I pass from all that ought to be subject to all that in any sense bear rule, from the King as supreme to all that are put in authority under him. That righteousness may run down as a River, and Judgmen●● a mighty Stroam: that the precious ointment of ministering Justice, and executing judgement: may not wet Moses his head alone, but run down to the skirts of his clothing, and give me leave to bind this exhortation upon whom it may concern upon a threefold consideration.  

1. The obligation of a good Conscience.  
2. The conviction of gainsayers.  
3. The peace, and security of the King and Kingdom: the Crown and Commonwealth.   
1. The obligation of a good Conscience; the Magistrate must consider whose Minister he is as well as the Subject whose authority he hath, and then the same Conscience obliges the Magistrate to do justice, that binds the Subject to obey.  
If the Subject be under the Obligation of Conscience to obey: than he that resisteth( under pretence of Conscience) must receive to himself damnation, the Magistrate may pity his ignorance, or delusion, but must punish his sin, for he is the Minister of God, a revenger( and is under the Obligation of Conscience) to execute wrath upon every man that doth evil, and if there be a divine Obligation upon all human Laws,( not contrary to the divine will) then all that suffer for not obeying the Civil power( in all lawful things) plainly suffer as evil doers, however they fond hug their chains: and wildly boast of and glory in such sufferings; which shall one day appear to their shane, but to the joy of such Magistrates as regard not the plea or accusation of their misguided Consciences, discharge their own in punishing their obliquities, not delaying Judgement or turning away the face of Justice. My Lords Right Honourable, and you worthy gentlemen in Commission of Peace, and all that possess any office in appettaining to Justice, whose daily, and continual ●re it should be, to see the wholesome Laws of the Realm duly executed. You must resolve to listen more( and be obedient to the voice of your own Consciences, then to the clamours of offenders to what tribe or faction soever they belong.  
Solomon saith he that observes the wind shall not sow Ecc. 11. 4. and the words,& signiories of Delinquents ought to have no better esteem, but if any one will prostitute his Conscience to the Lady popularity, and not do her duty to be counted a moderate man, let me speak to him in the words of a late Reverend Prelate of this diocese, viz. Bishop Sanderson, spoken upon the same occasion he makes an ill purchase for himself, that foregoes the least part of his Duty to gain a little popularity, the breath of the people being but a sorry plaster for a wounded Conscience, a good Conscience shall bestead you more then a thousand witnesses, and stand for you against ten thousand tongues in that day when the hearts of all men shall be made manifest, and every man shall have praise of God( having done well) whose Ministers you are so long as you do well, and are not afraid with any amazement, to execute wrath upon every man that doth evil,& so I pass to the second consideration, viz. the conviction of gainsayers, that will not know their error, but in the punishment, Ps. 50. 21. whilst I kept silence: wretches that turn grace into wantonness, Spiders that suck poison out of sweetness, interpreting delays of punishment, approbation of the crime. It is the demonstration of experience, that the fruit of indulgence, and suspension of Justice, is but the hardening the offender as the Sun doth day, degenerate mankind being mostly of that mould, and therfore in all probability only capable of learning obedience by the things which they ought to suffer, and so I come to the 3d. and last consideration, viz. the peace and security of the King and Kingdom, that Magistrate that suffers any 'vice to grow, bears the Sword in vain, but he that suffers this, shall not long bear the sword at all, for it is contrary to the being of Power, as the Rainbow is opposite to the Sun.  
It is notoriously evident that pretence of liberty of Conscience and immunity under Christ, from Temporal jurisdiction, is the only Jonah that now troubles the waters of our peace& scecurity, under the present settlement of the higher powers, and threateneth with the tempest of a return to a miserable anarchy and confusion, unless he be speedily thrown overboard, to prevent the shipwreck and alloy the storm; That Cloud which is inauspiciously gathering( I had almost said) already formed, through the influence of indulgence to more formerly scrupulous then wisely tender Consciences, will ere long drop down in hail, and mildew, to batter the fortification of our present settlement, and blast, and whither all confidence of future expectation, unless by the zeal and courage of the present dispencers of judgement, and justice it be suddenly dissolved, and scattered, Ps. 106. 30. and Phenehes stood up and executed judgement and the plague was stayed, God grant these things may be timely considered, by whom they most concern, and I shall conclude all with that Collect of our Church liturgy immediately after the ten Commandements in which I desire you all to join.  
All mighty God: whose Kingdom is everlasting and power infinite have mercy upon the whole Church, and so rule the heart of thy chosen servant Charles our King and governor, that he knowing whose Minister he is, may above all things seek thy honour and glory, and that we& all his subjects duly considering what authority he hath may faithfully serve honour and humbly obey him, in thee and for thee according to thy blessed word and ordinance, though Jesus Christ our Lord, who with thee, and the holy, Ghost liveth and reigneth ever one God, World without end, Amen.  
FINIS.