Thus much may suffice concerning the nature and duty of Active Obedience.
I proceed to that of Passive Obedience, or patient submission under the afflicting hand of God.
And though this may seem one of the most difficult of all other duties, and most repugnant to humane nature; yet is there no subject more excellently discussed by the Heathen Moralists, and wherein they seem more to exceed themselves, than this.
I shall mention out of them some of those passages, which seem to me most apposite and material to this purpose, under these four heads, which contain the several Arguments to this duty; viz.
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Such as refer to God, by whose Providence all our sufferings are procur’d, or permitted.
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Such as concern our selves.
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Such as may be derived from the nature of affliction.
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And lastly, such as refer to this grace of Patience.
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There are many Arguments to convince us of the reasonableness of this duty, from the Nature and Attributes of God, who either sends affliction, or permits them to fall upon us. I shall rank them under these three heads: 1. His infinite knowledg and wisdom. 2. His goodness and patience towards us. 3. His power and dominion over us.
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From the consideration of his infinite knowledg and wisdom, whereby he takes notice of, and doth concern himself about every particular event in the world, making all things beautiful, and in their time, disposing of all to the best. Which is an argument, that divers of the Heathen Philosophers do very largely insist upon. Particularly, Antoninus, who1 hath this passage: If God (saith he) do not take particular notice of, and care for me and my affairs, why do I at any time pray to him; and if he doth exercise a special providence towards all events, no doubt but he doth consult well and wisely about them, nor would he suffer any hurt or prejudice to befall me, unless it were for a greater good upon some other account, And in this I ought to acquiesce. And in another place saith the same Author. I (Lib. 8. 23) refer every thing that befalls me to God, as the contriver of it, by whom all events are disposed in a wise order.
There are also many great and excellent sayings in Epictetus to this purpose. (Lib. 4. 6. 7) That must needs be much more desireable, which is chosen by the wisdom of God, than that which I chuse. A reluctancy against the Divine will, is the ground of all Irreligion and Atheism in the world. Why may not a man refuse2 to obey God in what he commands, as well as to submit to him in what he inflicts? And then what ground can there be for any pretence to Religion? We should all (saith he) conform our minds to the will of providence, and most willingly follow whither ever he shall lead us, as knowing it to proceed from the best and wisest contrivance. I do (Enchyrid) in my judgment more consent to that which God would have, than to that which my own inclinations lead unto. I would desire, and will just so, and (Dissert. 3. 7. 2. 26) no otherwise than as he doth. And in another place, Use me as thou pleasest, I do fully consent, and submit to it, and shall refuse nothing which shall seem good unto thee. Lead me whither ever thou wilt, put me into what condition thou pleasest, must I be in a private, not in a publick station, in poverty not in wealth, […], I will not only consent to it, but make it my business to apologize for it, to justify and maintain before all men, such thy dealing with me to be most fitting and prudent, most suitable and advantageous to my condition.
And besides the reasons to this purpose from natural light, which are so excellently improved and urged by some of the Philosophers, there are likewise several attestations of this nature in Scripture, wherein God is said to afflict out of faithfulness. To be Wise in counsel, and excellent (Psal. 119. 75) in working, signifying all the works of his providence to be most excellent, because they proceed from the wisest counsel.
And though some particular dispensations may seem unto us to be difficult and obscure, His judgments being unsearchable, and his ways past finding out; yet we may be most sure that there is an excellent contrivance in all of them. Though clouds and darkness may be round about him, yet righteousness and judgment are the habitation of his throne.
And besides the more general assertions which the Scripture doth frequently mention to this purpose, It doth likewise more particularly insist upon those special reasons and ends, whereby the wisdom of such dispensations are to be justified; as namely, To make us partakers of Gods (Heb. 12. 11) holiness; to work in us the peaceable fruits of righteousness; to save us from being condemned with the world; to preserve (1 Cor. 11. 32) in us a holy awe and reverence, They have no changes, therefore they fear not God, Psal. 55. 19. To quicken our rellish of those mercies which we enjoy, and our thankfulness for them: To wean our affections from the things of this world; to prevent the surfeits of prosperity, to enlarge our experience, to contract such a kind of hardiness, and courage as may become a militant state; to keep up in our minds a continual sense of our dependent condition; which are some of the principal things, wherein our happiness doth consist.