A

SERMON

PREACHED AT THE OPENING

OF THE

PARLIAMENT OF IRELAND,

May 8, 1661,

BEFORE THE RIGHT HONOURABLE THE LORDS JUSTICES, AND THE LORDS SPIRITUAL AND TEMPORAL, AND THE COMMONS.

ΤΟ

THE RIGHT HONOURABLE

THE LORDS SPIRITUAL AND TEMPORAL,

AND COMMONS OF IRELAND,

ASSEMBLED IN PARLIAMENT.

MY LORDS AND GENTLEMEN,

I OUGHT not to dispute your commands for the printing my Sermon of Obedience, lest my sermon should be 'protestatio contra factum.' Here I know my example would be the best use to this doctrine; and I am sure to find no inconveniency so great, as that of disobedience; neither can I be confident that I am wise in any thing, but when I obey; for then I have the wisdom of my superior for my warrant, or my excuse. I remember the saying of Aurelius the emperor, " Equius est me tot et talium amicorum consilium, quam tot tales meam unius voluntatem sequi." I could easily have pretended excuses; but that day I had taught others the contrary, and I would not shed that chalice, which my own hands had newly filled with waters issuing from the fountains of salvation.

My eyes are almost grown old with seeing the horrid mischiefs, which came from rebellion and disobedience; and I would willingly now be blest with observation of peace and righteousness, plenty and religion, which do already, and I hope shall for ever, attend upon obedience to the best King, and the best Church, in the world. I see no objection against my hopes, but that which ought least of all, in this case, to be pretended. Men pretend conscience against obedience, expressly against St. Paul's doctrine, teaching us to obey for conscience' sake;' but to disobey for conscience in a thing indifferent, is never to be found in the books of our religion.

It is very hard, when the prince is forced to say to his rebellious subject, as God did to his stubborn people, Quid faciam tibi?' I have tried all the ways I can to bring thee home, and

what shall I now do unto thee? The subject should rather say, 'Quid me vis facere? What wilt thou have me to do? This question is the best end of disputations. "Corrumpitur atque dissolvitur imperantis officium, si quis ad id quod facere jussus est, non obsequio debito, sed consilio non considerato, respondeat," said one in A. Gellius: When a subject is commanded to obey, and he disputes, and says, Nay, but the other is better;' he is like a servant that

gives his master necessary counsel, when he requires of him a necessary obedience. "Utilius parere edicto quam efferre consilium;" "He had better obey than give counsel;" by how much it is better to be profitable than to be witty, to be full of goodness, rather than full of talk and argument.

But all this is acknowledged true in strong men, but not in the weak; in vigorous, but not in tender consciences; for obedience is strong meat, and will not down with weak stomachs; as if, in the world, any thing were easier than to obey; for we see that the food of children is milk and laws; the breastmilk of their nurses, and the commands of their parents, is all that food and government, by which they are kept from harm and hunger, and conducted to life and wisdom. And, therefore, they that are weak brethren, of all things in the world, have the least reason to pretend an excuse for disobedience; for nothing can secure them but the wisdom of the laws; for they are like children in minority- they cannot be trusted to their own conduct; and, therefore, must live at the public charge; and the wisdom of their superiors is their guide and their security. And this was wisely advised by St. Paul: "Him that is weak in the faith, receive, but not to doubtful disputations;" that is not the way for him; children must not dispute with their fathers and their masters.