Ecumenical Christian Library

  • Loading…

Book 1, Chapter 17. Of Passive Obedience, or Patience and Submission to the Will of God

c. 167248 min read

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.

  1. Such as refer to God, by whose Providence all our sufferings are procur’d, or permitted.

  2. Such as concern our selves.

  3. Such as may be derived from the nature of affliction.

  4. And lastly, such as refer to this grace of Patience.

  5. 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.

  6. 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.

To which may be added, that the Scripture doth likewise contain several express promises, to assure us of the benefit and advantage to be had by the crosses that befall us. That all things in the issue shall work together for our good, Rom. 8. 28. So that there is not a trouble or affliction that we meet with, which we could be without, but it hath its necessary place and work, in that frame and design of events, which the providence of God hath ordained, for the bringing of us to happiness. And though all of them may for the present seem grievous, and some of them perhaps not suitable to the Divine goodness and promises; yet of this we may be most assured, that all the ways of the Lord, are (Psal. 25. 10) mercy and truth, to such as keep his covenant and his testimonies. And there are few persons who have been observant of Gods dealings towards them, but are able to say from their own experience, that it is good for them, that they have been afflicted.

  1. A second Argument to this purpose, is from the consideration of Gods goodness and patience towards us. I have shewed before from several acknowledgments of the Heathen, what apprehensions they had of the Divine goodness and forbearance towards sinners, from whence ‘tis easie to infer the equity and reasonableness of our patient submission under his afflicting hand. He is merciful and (Exod. 34. 6) gracious, longsuffering, abundant in goodness and truth. The Apostle speaks of (Rom. 2. 4) the riches of his goodness and forbearance and longsuffering. He doth indulge us in our failings, and infirmities, with such a kind of tenderness, as nurses use to their young children. Now there is all imaginable equity in this consequence, that if he bear with us in what we cannot lawfully do, that we should bear with him, in doing what he will with his own. If he be patient towards us in our sinning against him, when we oppose and provoke him, ‘tis but reason that we should be patient in our sufferings from him, when he endeavours to heal and reclaim us.

It is of the Lords mercies that we are not consumed, and because his compassions (Lam. 3. 22) fail not. ‘Tis a great argument of favour and tenderness, that God is pleased to spare us in the midst of our provocations. ‘Twere but justice if he should suddenly snatch us out of this life, and cast us into Hell: If he doth abate any thing of this, He doth then punish us less than our iniquities deserve, and we have more reason to praise him, than to complain against him: For he hath not dealt with us after our sins, nor rewarded us according to our iniquities.

He that considers the mercies he injoys, as well as the evils he suffers, and will impartially compare them both together, may find that though his afflictions do abound, yet his consolations do much more abound; and that upon the whole (2 Cor. 1. 5) matter, when his condition is at the worst, ‘tis much better than what he himself deserves, or what many others enjoy.

They that are sensible of every thing they enjoy as being the free gift of God, will not murmur against him, when he is pleased to resume any thing from them. There must needs be much unreasonableness and want of equity in that disposition, which cannot bear with some sufferings from that hand, from which we receive all our enjoyments. Shall we receive good at the hand of God, and shall (Job 2. 10) we not receive evil? The evils we suffer are much short of our desert, the good we enjoy is much beyond our deserts. And therefore upon either account, it must be highly unreasonable for a man to be guilty of impatience and murmuring. Iniquus est qui muneris sui arbitrium danti non relinquit, saith Seneca; That man3 must needs be unjust and unequal, who doth not think fit to leave the Giver unto the liberty of his own gift, to resume it again when he pleaseth. And such an one may justly be reputed greedy, who is more sensible of loss in the restoring of a thing, than of gain in the enjoyment of it. He is an ingrateful wretch, who complains of that as an injury, which is but restitution of what was freely lent. And he is a fool, who knows not how to receive benefit by good things, any otherwise than by the present fruition of them.

So Epictetus, speaking concerning the4 unreasonableness of murmuring at any cross events, he hath this passage. […]. What reason have I to fight against God? Why should I desire things not desireable? He that gave hath power to take, and why should I resist? This would not only be great folly, to oppose one that is much stronger, but great injustice likewise, to fight against a benefactor. You have received all that you have, and your own very being from him, and why should you take it so heinously, if he is pleased to resume something back again?

  1. The consideration of the Divine power and dominion over us, must needs engage us to a quiet submission under his hand. There are many excellent discourses to this purpose amongst the Heathen Philosophers, as particularly in Seneca. There is nothing (saith he) more desireable than for a man to arrive unto this temper of mind, to be able in all troubles and afflictions, to quiet himself with this thought, Diis aliter visum est; God thinks not fit to have it so, and therefore I ought to be content; which is the same sense with that in the Scripture, It is the Lord Jehovah, let him do what seemeth good unto him.5 I was dumb and opened not my mouth, because thou didst it.

In all those conditions which seem6 hard and grievous to me (saith the same Author) I do thus dispose my self. I consider they come from God, Et non pareo Deo sed assentior, ex animo illum, non quia necesse est, sequor: And I do endeavour not meerly to submit, but to assent to him in his dealings, not to follow him only out of necessity, but out of choice. And in another place, giving7 counsel to such as were in an afflicted estate, he thus adviseth, Quaecunque fiunt, debuisse fieri put et, nec velit objurgare naturam: Optimum est pati quod emendare non possis, & Deum (quo autore cuncta proveniunt) sine murmuratione comitari: Let such a man think that nothing comes to pass, but what ought to be; and let him not take upon him to reprehend providence: ‘Tis best for a man to bear what he cannot mend, and to follow God (by whom all events are disposed) without murmuring. Let us (saith he) bespeak God as Cleanthes did, Duc me parens, celsique dominator poli, Quocunque placuit, nulla parendi mora est. Assum impiger; Fac nolle, comitabor gemens, Malusque patiar, quod pati licuit bono.

Let the great Governour of the world, lead me into what condition he pleaseth, I am most ready to follow him; or suppose I should find a reluctancy against his dealings with me, yet I will still follow him, though it be sighing, and suffer that as an evil and wretched man, which I ought to bear as a good man, with patience and submission. And a little after, Sic vivamus, sic loquamur—Hic est magnus animus qui se Deo tradidit, & contra, ille pusillus ac degener, qui obluctatur, & de ordine mundi male existimat, & emendare mavult Deos quam se. It becomes men both to speak and live up to this principle. He only is a truely generous man, who doth thus resign up himself to God, and on the contrary he is a little wretch of a degenerate mind, who struggles against him, having a hard opinion of the government of the world, and thinks it fitter to mend God than himself. Where is there any thing amongst those who professChristianity, better and more becomingly said to this purpose? Or how can the wit of man frame any sense or words, that do more fully express this self-resignation, and submission to the providence of God, than is done in these excellent speeches of a Heathen Philosopher?

Epictetus likewise, speaking concerning the reasonableness and fitness of mens resigning themselves up to Gods disposal, hath this passage. Quis verò es tu? aut unde venisti? aut quare? Do you consider what you are, and whence you came, and upon what business? Did not he give you a being in the world? endow you with such a nature? put you into such a condition, wherein you should be subject to his government and disposal? Did not he appoint the time, and place, and part you are to act upon the Theater of this world? And this is properly your business, to apply your self to the fittest means of representing the part allotted to you, not to take upon you to murmur or repine against it. Hoc tuum est datum personam bene8 effingere, eam autem eligere alterius: It doth not belong to us to chuse our parts, but to act them. Would it not better become us to go off the Stage with adorations and praises of him, for so much as he hath permitted us to hear and see, rather than mutinying against him, because we had no more? And in another place, he suggests this consideration, That our condition,9 whilst we are in this world, is militant, wherein every one is without reluctancy to submit to the orders of his great Captain or General, in whatever he shall appoint; whether or no it be to digg in the trenches, or stand upon the watch, or to fight. Every man cannot be a commander, and a common souldier is to obey, not to dispute or offer counsel. If thou mayest refuse the condion or work assigned thee, why may not another do so, and according to this, what order could there be in the world?

To the same purpose Antoninus. That10 man (saith he) is to be esteemed a fugitive and an apostate, who runs away from his Master. Now the great Law-giver who governs the world, is our common Master and Ruler, and his Will is the only Law we are to submit unto. And therefore for a man to be angry or grieved, because things fall not out according to his will, what is this but revolting from him, and declaring enmity against him?

Besides these testimonies from some of the wiser Heathen, the Scripture likewise doth abound in several attestations to this purpose, as particularly that in Job 34. 31, Surely it is meet to be said unto God, I have born chastisement, I will not offend any more; that which I see not teach thou me, if I have done iniquity, I will do so no more. And chap. 33. 12, 13, God is greater than man, why dost thou strive against him? He gives not account of any of his matters. As if he had said, that man doth strangely forget his condition, who by his murmuring and repining doth think to call God to an account; why, he is the supreme Lord of all, and may do whatever he pleaseth. Should not the potter have power over the clay? There is no man but must think it just that the potter should dispose of his clay as he pleaseth, giving it such a shape, and designing it to such a use as he shall think meet. And can any one judge it reasonable, that God should have less power over us, than we have over the works of our hands? Behold O Lord thou art our father, we are the clay and thou art the potter, Isa. 64. 8. Wo to him that striveth with his maker, shall the potsheard strive with the potsheards of the earth? shall the clay say to him that fashioneth it, what makest thou? or thy work, he hath no hands? Isa. 45. 9. This sin of impatience and murmuring is here styled striving against God; contesting with his wisdom and his power, saying to him, what makest thou, which reflects upon his wisdom; and he hath no hands, which reflects upon his power, as if he were not able extremam apponere manum, to finish what he had begun; both which are not only high affronts to the Divine nature, but exceeding foolish and mischievous in the consequence of them. The mutual contention of men amongst themselves, testa cum testis, one potsheard with another, may prove fatal to them: If two earthen vessels dash together, they can get nothing by it, they may both be broken; but for the clay to strive with the Potter, that is so foolish and so unequal a contention, as nothing can be more, and must needs expose it to the worst of dangers. Murmurers are in the *Scripture-*phrase styled children of rebellion, Numb. 17. 10. Because they that speak against God, would actually resist him likewise, if they could.

If we receive all that we are or have, our beings and our well-beings from God, nothing can be more evident, than that he may justly resume any thing again, or inflict upon us any evil, that is either short of, or but equal unto, the good he hath bestowed upon us.

Thus much shall serve for the first kind of Arguments, referring to the Divine nature and attributes.

  1. I proceed to the second sort of Arguments to this purpose, from the consideration of our selves; which I shall treat of in these three particulars. 1. We are men. 2. We are sinners. 3. We are living men. Upon each of which grounds it will appear a very unreasonable thing, that we should murmur and complain against God. The Prophet hath put these three considerations together. Why doth a living man complain, a man for the (Lam. 3. 39) punishment of his sin?

  2. We are men, which is a mercy far above any temporal affliction that we can suffer. God might have made worms instead of men, such despicable creatures as are below common notice. Whereas in being men, we are become Lords of Heaven and Earth, having an excellency above all other creatures that ever God made, excepting the Angels. And is it not a shame for such an one, to be a slave to every slight trouble? that any light affliction, which is but for a moment, should make our souls which are immortal to bow down under it? Should not the nobility of our natures advance us to a more generous temper, and make us erect and chearful under such troubles? see how David was affected with this thought. Lord! what is man that thou (Psal. 8. 4) art mindful of him, or the son of man that thou visitest him? ‘Tis a mercy and a condescension to be admired, that God doth so much as take notice of us, though with his chastisements, and therefore ought not to be the ground of our complaint. He might suffer us to go on securely in our sins, without any restraint. We do not think our selves concerned to take notice of every little fly or insect, or the poor worms under our feet. And therefore when he shall take such special care of us, as to restrain us in our wandrings, to administer Physick to us in our diseases, we ought upon this account, rather humbly to thank and admire him, than to murmur against him.

Again, we are but men; creatures of a dependant being, not Lords of our own happiness. And who art thou O man that repliest against God? how vile and despicable in comparison to him, and how unfit to judge of his ways? It is the common condition of Humanity to be exposed to sufferings. For man is born to (Job 5. 7) troubles as the sparks fly upwards, that is, by a natural unavoidable necessity. And there is no temptation or trouble that befalls (1 Cor. 10. 13) us, but what is common to men. We are born into, and must live in a troublesom tumultuous world, where Luctus, & ultrices posuere cubilia curae, Pallentésque habitant morbi; tristisque senectus.

Which is the proper place of grief, and care, and diseases, and the infirmities of age; and therefore we cannot expect a total exemption from these things. Omnia ista in longâ vitâ sunt, quomodo in longâ viâ, & pulvis, & lutum,11 & pluvia. These things in a long life, are like dust, and dirt and rain in a long journey, which it were a vain thing for a man to think he could wholly avoid, but that he must sometime or other have his share of them. Now men usually vex and repine at that which is extraordinary and unusual, not at that which is general and common to all.

  1. We are sinners, and so afflictions are our wages, our due; and there is no reasonable man that will repine at just and equal dealing; there is a special emphasis to this purpose in the very phrase of that Text forecited: A Man for the punishment of his sins, implying, that if he be but a man, if he have but rational principles, he must needs acknowledg the equity of being punished for sin. The Thief upon the Cross had so much ingenuity, as to (Luke 23. 41) confess it reasonable, that both he and his fellow, should submit to just punishment. Now the Apostle tells us, that every (Rom. 3. 19) man is by a natural conviction concluded under sin, for this very reason, that every mouth may be stopped, and that God may be justified in his saying, and clear12 when he judgeth. One chief reason which makes men apt to complain, that Gods (Ezek. 18. 25) ways are unequal, is because they do not consider that their own are so. It is the pride and folly of our natures, as to ascribe all the good we enjoy to our own endeavours and merit, so to murmur and complain against God for the evil we suffer; than which nothing can be more false and unequal. The wise man hath observed it, that the foolishness of man perverteth his ways, and his heart fretteth against the (Prov. 19. 3) Lord. We first run our selves into mischief and then complain against God; whereas according to common reason, the blame should be where the fault is. It would be a much more befitting temper, to demean our selves upon this consideration, as Elihu advises; Surely it is meet (Job 34. 31) to be said unto God, I have born chastisement, I will not offend any more, &c. And upon this ground it is, that the Prophet having in one verse, in the forecited place, disswaded from murmuring and (Lam. 3. 39) complaints, he doth in the very next verse, exhort to self-examination; Let us search and try our ways; implying, that he who rightly understands his own sinfulness, will find little reason to repine at his sufferings.

  2. We are living men, whereas the wages of sin is death; all the plagues that we are capable of, either in this or the other world, being but the due reward of sin. And we have no reason to repine at kind and moderated corrections. He might have struck us dead in the act of some sin, and so have put us out of a possibility of happiness. It was Davids comfort, that though the Lord had chastened (Psal. 118. 18) him sore, yet he had not given him over to death: And the advantage which he enjoyed in this respect, did abundantly silence him against any complaints in regard of the other. It is of the Lords mercies (Lam. 3. 22) that we are not consumed, because his compassions fail not. The words are very emphatical, mercies in the plural, for the number, intimating a multitude of a favours in this one act of his forbearance. And ‘tis compassions or bowels for the nature of them, which signifies tender affectionate mercy.

  3. From the consideration of afflictions, which in themselves are neither good nor evil, but secundùm modum recipientis, according to the disposition of the subject. To wicked men they may prove curses and judgments, testimonies of Gods hatred and anger. But to others they may upon these two accounts prove benefits; from their Indication, what they signifie. End, what they effect.

  4. From the indication of them, what they denote and signifie; not Gods hatred of us, but his special care towards us. They may be testimonies or earnests of Gods favour, for whom he loves he rebukes13 and chastens, even as a father a son in whom he delighteth. Blessed is the man whom thou chastenest, O Lord. Ye are the children of God (saith Seneca) and therefore sicut severus pater duriùs educat, he carries a stricter hand over you, as having a special regard to your wellfare, that you may not miscarry, or, as the Apostle expresseth it, that you may not be condemned with the world. The Holy Ghost esteems (1 Cor. 11. 32) afflictions to be a special priviledg, speaking of St. Pauls being a chosen vessel, to (Acts 9. 15) bear his name before the Gentiles and Kings, in the next verse it is reckoned up as another priviledg, that he should suffer many things for his name sake. And therefore the same blessed Apostle speaks of afflictions as a gift; To you it is given, not (Phil. 1. 29) only to believe on him, but also to suffer for his sake. If ye are without afflictions, (Heb. 12. 8) then are ye bastards and not sons. ‘Tis reckoned upon as a curse to have our good (Luke 16. 25) things in this life. And that was one of Gods severest punishments, which he threatens to those, Hos. 4. 14, that he will not punish them for their whoredoms and adulteries. Not to be troubled like other men, may be a sign of neglect and disfavour. (Psal. 73. 5) ‘Tis necessary to our conditions in this world: and God doth afflict his own children out of faithfulness. He hath so appointed, that the way to the heavenly Canaan (Psal. 119. 75) shall be through the Wilderness.

  5. From the end of them, what they are designed for and effect, namely, our profit and improvement; being intended either for our correction or probation, for our amendment or trial, as I have shewed before.

  6. This virtue of patience and submission is highly reasonable, upon account of those advantages which do follow such a temper of mind.

  7. It keeps our happiness in our own power, by bringing our minds to our conditions, which is the only remedy things are capable of, when we cannot bring our conditions to our minds. Hanc rerum conditionem14 mutare non possumus, id possumus, magnum sumere animum, & viro bono dignum, quo fortiter fortuita patiamur. It is not in our power to change our condition; but this is in our power, to attain unto such a greatness of mind, as becomes worthy men, whereby we may be lifted up above the hurt of outward crosses. If a man would be sure never to meet with any impediment in the thing he desires, never to be forced to any thing against his will, his only way is to conform his mind to the will of God, and to let him do with us what seemeth good unto him. If he would have me (saith15 Epictetus) to be sick or poor, I will be willing to be so; whatever employment he will design for me, I will not decline, and whatever he would not have me be or do, I will be against it likewise.

  8. It will be a means to promote our peace, comfort, quiet, and to alleviate our troubles, and make our yoke more easie. Ducunt volentem fata, nolentem trahunt. The strugling with our yoke will but make it gall us so much the more; ‘twill be a greater ease for us, to follow it willingly, and to be led by it, rather than to be dragged along with it. Nullum16 tam arctum est jugum quod non minus laedat ducentem quàm repugnantem. Unum est levamentum malorum ingentium, pati, & necessitatibus suis obsequi. There is no yoke so streight and hurtful in it self, but will prove more hurtful for our strugling with it. The only allay under great sufferings, is to bear them quietly, and obey necessity, to submit to what we cannot remedy. It may be in the power of others to disturb our outward conditions, but it should be in our power, that they should not disturb our minds. And so long as we can preserve our tranquillity there, we may be said to be truly happy.

An impatient man is in the Scripture phrase, compared to a wild Bull in a net, being full of the fury of the Lord, Isa. 51. 20. As that fierce creature, being muzled in the Huntsman’s toyl, doth by all his strugling but further intangle himself; so do men increase their own perplexities, by their impatience under them. There is no one thing wherein the folly of men doth more appear, than that foolish exchange which they make of their inward quiet and peace, for outward trifles; both as to their impatience under the things they suffer, and their impetuous desires after the things they want. Ex eo stupor noster apparet (saith Seneca) quòd ea sola17 putamus emi, pro quibus pecuniam solvimus, ea gratuita vocamus, pro quibus nos ipsos impendimus. Herein appears the stupidness of men, that they esteem those things only to be bought, for which they pay money; but count such things of free cost, for which they pay themselves, their inward quiet and tranquillity, which is far more to be valued than their outward possessions. Whereas if they were but as wise in this kind of merchandise as in others, they would consider the just rate and value of every thing, and pay no more for it, either in the purchase of it, or parting with it, than it is really worth.

  1. ‘Tis very much for our honour and reputation to bear afflictions decently. ‘Take away from a good man (saith Maximus Tyrius) the honour of his sufferings […], and you rob him of his Crown, you hide and obscure his glory. Si hominem videris,18 interritum periculis, inter adversa felicem, in mediis tempestatibus placidum, ex superiore loco homines videntem, ex equo Deos, non subit te veneratio ejus, &c. If thou seest a man undaunted in the midst of danger, happy in adversity, placid and serene in a tempest, placed in a station equal with the Gods, whence he looks down upon other men, as being in a vale below him; Art thou not presently possest with a high reverence and veneration for such a person? And in another place (saith the same Author), Quam venerationem praeceptoribus19 meis debeo, eandem illis praeceptoribus generis humani. Speaking of such persons, saith he, such veneration as I owe to my Master and Tutor, such and much more ought I to pay to these Teachers of mankind, who set them such excellent lessons for their imitation.

God himself upon this account, seems (as it were) to glory and to triumph over the Devil, in the behalf of Job: Seest thou my servant Job, that there is none like20 him upon earth? ‘Twas an high elogium that, and tended much to his honour. And the Apostle tells us elsewhere, that (1 Pet. 4. 13) a meek and a patient spirit is with God of great price. The spirit of glory, and of God resteth upon such as endure sufferings. Men think to set out themselves, and to get repute amongst others, by their haughtiness, looking upon every little injury as a high indignity; but of such a frame of mind, it may be truly said, non est magnitudo, tumor est; It is not greatness, but a swelling of mind. It shews a narrowness and littleness of soul. Invalidum omne naturâ querulum. The more weak any thing is, the more apt to complain. Whereas on the other side, patience doth enlarge the minds of men, and raise their esteem, making them triumphant without fighting. The Heathen and their Idolatries were heretofore subdued, non à repugnantibus sed à morientibus Christianis, as St. Austin speaks, not by the resistance, but by the patient sufferings of the dying Christians. So mightily did this grace conduce in the primitive times, to the spreading and propagation of Christianity through the Heathen world.

But are all complaints then in affliction unlawful? To this I answer:

  1. Natural expressions of grief are allowable. A man must be sensible of his sufferings, and consequently cannot but grieve under them. That stupor and benummedness of spirit, whereby men are made unapprehensive of their afflictions, is in it self both a great sin and a great judgment.

  2. But then these expressions of our grief must be rightly qualified with their due circumstances:

  3. They must not be disproportionable to the occasion. A great complaint for a little cross, like Jonah’s trouble for his gourd.

  4. Not unsitting for the manner; not accompanied with bitter invectives against second causes and instruments; they should rather express our humility, than our anger.

  5. They must not be immoderate for the degree; as if we were without hope, like Davids passionate complaints for the death of his son Absolom.

  6. They must not be sinful for the nature of them, blaming Gods justice, and reviling his providence.

And now that I have so abundantly shew’d the reasonableness of this vertue of patience and submission, I am still sensible how hardly men are brought to it when there is real occasion for the practise of it; and therefore I think it may be of great use to add some directions which may help to prevent, or at least abate our impatience under afflictions, and to promote this submissive temper and disposition. And accordingly they shall be of two sorts, some negative, others positive.

I begin with the negative.

  1. Take heed of aggravating afflictions, beyond their due proportions. Do not fix your eye or your thoughts, chiefly upon the smart of them, without regarding the benefit of them? ‘Tis true indeed (as the Apostle tells us) No affliction is (Heb. 12. 11) joyous for the time, but grievous, nevertheless afterwards it yieldeth the peaceable fruit of righteousness, to them that are exercised thereby. ‘Twere an unreasonable thing and an argument of great frowardness, for a patient to mind only the bitterness of his potion, the corrosiveness of his plaister, without having any regard to the remedy and the health which may be procured by them. For a man always to have his hand upon his sore, will encrease the pain, and hinder the cure of it. To insist upon every particular circumstance whereby men may aggravate their afflictions, is the ready means to add fuel to their impatience, and to drive them to despondency. This is a sure way to bring upon our selves much needless trouble. ‘Tis all one as if a man should chew the pills which ought to be swallowed whole, which will make us more sick, and thereby rather hinder the due operation of them than promote it.

  2. Beware of refusing comfort, or rejecting the means that are afforded us for our relief and support under the troubles that befall us. This were to take part with our disease against our selves, to refuse the physick, and to pull off the plaister that should heal us; which argues much frowardness, besides the folly and ingratitude of rejecting the consolations of God, as if they were but small (Job 15. 11) to us, as Eliphaz speaks. Whatever our losses or disappointments are, he can be ten times better to us, than those things are, by the loss of which we are provoked to discontent and murmuring.

  3. Do not give liberty to passions; which of all other things belonging to the soul, are most impetuous and unruly, if not restrained within fitting bounds, The sensitive appetite (to which the passions belong) is the inferior and brutish part of the soul, answerable to the dregs of the people in a political government, of themselves apt to be heady, tumultuous, rash, mutinous, if not restrained by some superiour power: So is it with the passions of the soul, which therefore ought to be watched over, with great circumspection; and the rather, because they have usually the Empire over us, during our younger years, before reason comes to exercise its soveraignty: And if once we give way to them, ‘twill be a business of no small difficulty, to reduce them into order again.

Those very thoughts which occasion much discontent and trouble to the soul, whilst they lay in the brest in a huddle and confusion, if they be but distinctly considered, and coolely debated, will seem much less, if not vanish into nothing. ‘Tis the nature of disorder, to make things appear more than indeed they are. Which is one reason that Philosophers give why the stars seem innumerable, because they are commonly looked upon, as being wildly scattered up and down, out of all regular form. ‘Tis so likewise with mens inward discontents, which are exceedingly multiplyed by the confusion of them; and would appear much less, if but distinctly reduced and examined. Most of those which occasion much perplexity, whilst they are mixed with many others in a crowd, would upon a clear view and severe examination, appear much less considerable: And that’s another good means for the preserving of our minds from this impatience; To put a stop to our passions in the beginning of their course, before they be in their full carrear, and then grow too hard for us.

  1. Do not chiefly regard the instruments of your troubles, which will be apt to provoke impatience and distemper; but rather upon the supreme disposer of them. Though men may deal very unworthily with us, yet God is just in all his ways. This was that which satisfied old Eli, It is the Lord, let him do (1 Sam. 3. 18) what seemeth him good. Though the Sabaeans had spoiled Job of his oxen and asses, and the Chaldeans plundered him (Job 1. 15, 17) of his Camels; yet we find no complaints against them, he takes notice only of God as the Author of these sufferings. The Lord gives and the Lord takes away, and therefore blessed be the name of the Lord. ‘Tis worth your notice to observe the strange variety of Davids carriage, according as he was either mindful or forgetful of this consideration. How meek and humble upon the rebellion of Absolom: If the Lord shall say, I have no delight21 in thee; behold here I am, let him do to me as seemeth good unto him. And so in the next chapter, when Shimei did22 so bitterly revile him, that which pacified all impatient revengeful thoughts, was this consideration, The Lord hath bid Shimei curse. Whereas at another time, when he was not so careful to fix his thoughts upon this, how strangely is his carriage altered? How furious at the churlishness of Nabal? How passionate at the death of Absolom? Such great power23 is there in this one meditation, if seriously fixed upon, to subdue the natural rage and distemper of our hearts. When he looks upon God, he submits, and is silent. I was dumb and opened not my mouth, because thou didst it. But24 when he considers the instruments, his heart begins to rise, and his passions to tumultuate and ferment into a strom.

  2. Take heed of engaging your desires upon these transient perishable things. Learn to estimate every thing, according to its just rate and value; and this will be a means to work in us weaned affections from the world. They that love too much, must grieve too much. If we would weep as not weeping, we must rejoice as not rejoycing. They that think the greatest gain to be but small, will think the greatest loss to be so too. Neminem adversa fortuna comminuit, nisi25 quem secunda decepit. Those that are most apt to be deceived and puft up by the flatteries of prosperity, will be most apt to be dejected by the frowns of adversity. And therefore one of the surest ways, to make all crosses easie to us, is to have a low esteem of these temporal things; for which we shall find reason enough, if we consider the vanity and vexation of them. There being a thousand ways of fraud and oppression and casualties, whereby we may be deprived of their possession; and as many, whereby they may be rendered useless to us in their possession; as in the case of pain and sickness, either of body or mind: And as many whereby they may be rendered hurtful, and expose us to the envy of others, to many kind of temptations unto sin, and particularly to many kind of griefs and vexations upon the account of our unwillingness to part with them. All which are to be provided against, by our entertaining such thoughts of them, as may be suitable to their value.

  3. Take heed of being solicitous about the issue of things, and of determining your selves too peremptorily to particular events. ‘Tis our business indeed to serve providence in the use of means, but the issue of things belongs to God. We have nothing to do with them, and that which is not within our power, should be out of our care. Every mans great end is happiness. The various events that befall us in the world, are but several ways to this end. And therefore ‘tis very reasonable and congruous, that every one should have a Travellers indifferency towards them. A man upon the road, who is travelling to such a Town, and comes to some doubtful turnings, is not concerned either for the right or left hand way, hath not an inclination to one more than the other, any farther than to be directed to that which is the true way, and will bring him to his journies end. Now that way which the providence of God doth lead us into, must needs be the best and the surest way to this end.

Thou foolish man (saith Epictetus)26 dost not thou desire that which may be most convenient for thee? And can there be any thing better than what God appoints? Do but then consider (saith he) what is the meaning of being eagerly solicitous about particular events, […], thou dost thereby as much as in thee lyes to corrupt thy Judge, and seduce thy counsellour: than which there cannot be a greater folly. These are the negative Directions.

I proceed to those that are positive; and

  1. Labour for true apprehensions of the Divine nature and excellencies; his infinite power, and wisdom, and goodness. When our hearts are once possest with right notions, and a due esteem of these perfections, they will not be so apt to break out into murmuring against him. That which Benhadad spake proudly to Ahab; Thy silver and thy gold, thy wives (1 King. 20. 3) and thy children are mine: That may God truly say to us; what hast thou that thou hast not received? And if we have received it, as we have no reason to glory in the possession, so neither have we to complain at the loss of it, when he that hath lent it us doth resume it again. It is, or should be our daily prayer, that Gods will may be done on earth as it is in heaven. And it were a most unreasonable thing, for men to murmur at the grant of their petitions. ‘Twas a notable saying, which is commonly reported of Luther, when Philip Melancthon was much disquieted in his own thoughts, at the confused state of things in the first Reformation; Monendus est Philippus, desinat esse rector mundi: Melancthon is to be admonished that he would cease to take upon him the government of the world, as if the issue of things did belong to his care. God is infinitely wise and faithful, and will proportion our sufferings (1 Cor. 10. 13) to our abilities. He hath promised that all things shall work together for (Rom. 8. 28) our good.

  2. Consider the mercies you enjoy, as well as the evils you suffer. That was a most unworthy temper in Ahab, and in Haman, to receive no satisfaction in all their great possessions and enjoyments, because they were disappointed in some one small particular. ‘Tis the advice of the wise man, Eccles. 7. 14. In the day of prosperity rejoice, in the day of adversity consider. But what is that which we should consider? Why, that God hath set the one against the other: And so should we too, set one against another; and then we shall find, that we have as much reason to be patient under our sufferings, as to rejoice in our mercies. ‘Tis a remarkable passage that, concerning Mephibosheth; when Ziba27 had by his false accusation, caused the King to confiscate his goods, and bestow them upon himself; this had been enough one would think, to provoke Mephibosheth unto high complaints, both against the injustice of David, and the baseness and unfaithfulness of his Servant Ziba: But see how he demeans himself, I have28 been slandered unto my Lord the King, but do what is good in thine eyes. Thou hast set thy servant amongst them that eat at thine own table, what right therefore have I to cry any more unto the King? Where he makes the kindness that David had formerly shewn him, to weigh down and satisfie for the wrong that he then suffered. And if men had but such a grateful temper of spirit, they would not be so apt to murmur. Those that deserve least, do usually complain most. The most unworthy are the most impatient.

Suppose all manner of evils and afflictions, which are now promiscuously seattered up and down in the world, whether they concern soul or body; spiritual blindness and obduracy, poverty, slavery, reproach, sickness, pain, maimedness, deformity, &c. I say, suppose all these were now to be distributed amongst mankind, so as every one were to have an equal share of them: Would you be content to stand to this new distribution? I suppose there are not many persons in this Nation, in so miserable and forlorn a condition, that upon serious consideration of the special advantages they do or may partake of, above many other millions in the world, would consent to it. And if this be so, certainly then it must be both an unreasonable, and a very ungrateful thing for such men to be impatient, who enjoy more than their share comes to.

  1. Consider the deserts of your sins, and then it will easily appear, that your condition is not at any time so bad, but you have deserved it should be worse. That you have more reason to commend the care and wisdom of the Physician, than to complain of the bitterness of the potion. Tantò quis patientiùs ferrum medici tolerat, quantò magis putridum esse29 conspicit quod secat; The more the patient doth discern the corruption and danger of his sore, the more willingly doth he endure the launce of his Chyrurgion. That is a remarkable story in Genesis, Chap. 42. to shew that this consideration of the desert of our own sins, is a very powerful means to pacifie us against all impatience under sufferings. The story concerns Joseph’s brethren, who coming into AEgypt to buy Corn, were there roughly treated, accused for spies, clapt into prison; so that one would have thought, they had reason enough to fret and murmur at that hard unjust dealing. And yet we find their carriage to be very humble and patient; but what that was which made them so, you may see, ver. 21. they remembred their cruelty to their brother. Joseph, and that brought them to acknowledg this distress to be deservedly come upon them, because they had not pityed their brother, when he besought them in the anguish of his soul. The like consideration did stop Job in his complaint, after all his high contestations and arguings with God; he no sooner thought upon his own vileness, but he was presently silenced. Behold I am vile, what shall I answer thee, I will lay (Chap. 40. 4) my hand upon my mouth.

  2. Be careful whilst you are in a prosperous estate, to prepare for trouble and afflictions, by a prudent consideration of the mutability of things. This will be a means to alleviate the burden of them. Praecogitati mali mollis ictus venit. And30 in another place, inexpectata plus aggravant,31 novitas adjicit calamitatibus pondus; That stroke will have less force which is foreseen and expected, whereas the suddenness and surprize of it, will add to the weight and smart of it. In tantâ rerum sursum ac deorsum32 euntium versatione, si non quicquid fieri potest, pro futuro habes, das in te vires rebus adversis, quas infregit quisquis prior vidit; In that various change and revolution of events which we behold in the world, if we do not look upon possible dangers and troubles as future, we do thereby strengthen our adversaries and disarm our selves. When we see at any time the losses and imprisonments, or poverty, or funerals of others, we ought presently to reflect this may be our case. Cuivis potest accidere quod cuiquam potest. One loses husband, wife, children, estate: We ought from all such spectacles to infer, that though this be not at present, yet it may shortly be our condition; and accordingly by expectation to fortifie our selves against it. Hic nos error decipit, hic33 effoeminat, dum patimur, quae nunquam pati nos posse praevidimus. Aufert vim praesentibus malis, qui futura prospexit. This is the error which doth deceive and effeminate men, whilst they suffer such things as they did not expect, and are not prepared for. It breaks the force of evils when they come, to foresee they will come.

  3. Often reflect upon your former experience. That will be a means to prevent all despondencies, to work in us hope and confidence. There is no man so mean and inconsiderable, if he will but take an impartial view of what he hath formerly seen and observed, concerning Gods dealing with himself and others, but may upon this account find reason enough to allay all murmuring discontented thoughts. We have frequent examples to this purpose in Scripture, Jacob, David, Jehosaphat,34 the Apostle St. Paul, in several places, who all have had recourse to this remedy, when they would strengthen themselves against discontent and despondency. And I suppose, there is scarce any serious man of so little experience, but hath taken notice of, and can remember how some crosses and disappointments, have in the issue proved mercies and benefits to him. And if it have been so formerly, why may it not be so again.

  4. And lastly, Labour after those particular vertues, which are of near affinity to this of patience; whereby it will be very much strengthened and promoted. There is a certain chain of them mentioned, Gal. 5. 22, and styled by the Apostle the fruits of the spirit, as belonging more particularly to the spirit of Christianity. The first is Love, […], which beareth all things and endureth all things: The next is Joy, […], a chearful temper of mind, in opposition to moroseness and frowardness: Then Peace, […], a composedness and sedateness of spirit, free from all inordinate perturbations, and without any kind of itch of quarrelling with others: And next Longsuffering, […], whereby the mind is not easily provoked or tyred, but is easily appeased: Then Gentleness, […], generosity, benignity, which signifies’ a mind most ready to part with any thing, towards the help and relief of others in their necessities: Then Goodness, […], (i. e.) such an equal and ingenuous simplicity of manners, whereby men are rendred easily tractable and placable, and most amiable in the whole course of their conversations: Then Faith, […], a dependance upon God for our support and deliverance: Then Meekness, […], whereby we put a restraint upon our anger, so as not to be provoked for any lesser cause, or in a greater measure, or for a longer time, than may be fitting for the occasion; always preserving our minds free from any sudden gusts of passion. And lastly, Temperance, […], continence, whereby we contain all our passions with their just bounds, either of joy in the affluence of things, or of grief in the loss, or of desire in the want of them.

A mind that is modelled and prepared with these kind of virtues, will thereby be rendered generous and couragious, fit for the undergoing of any kind of trouble or suffering, which the providence of God shall think fit to call a man unto.

I have now done with the First thing I proposed to treat of, namely, The Reasonableness and Credibility of the Principles of Natural Religion; in which I have endeavoured to establish the belief of Gods being, to clear the natural notions of his Excellencies and Perfections, and to deduce the obligation of Moral Duties, from the belief and acknowledgment of the Divine Nature and Perfections.

← Book 1, Chapter 16. Of Obedience And first of Active Obedience to the Laws of · Contents · Book 2, Chapter 1. Shewing in general how Religion conduces to our Happiness →

Footnotes

  1. lib. 6. 39. ↩

  2. Lib. 1. c. 23. ↩

  3. Ad Polyb. cap. 29. ↩

  4. Dissertat. lib. 3. cap. 26. ↩

  5. 1 Sam. 3. 18. Psal. 39. ↩

  6. Epist. 96. ↩

  7. Epist. 107. ↩

  8. Enchyrid. cap. 23. ↩

  9. Dissert. lib. 3. cap. 24. ↩

  10. Lib. 10. cap. 25. ↩

  11. Sen. Ep. 95. ↩

  12. v. 4. ↩

  13. Heb. 12. 5. Rev. 3. 19. Psa. 94. 12. Prov. 3. 12. ↩

  14. Sen. Ep. 107. ↩

  15. Dissert. lib. 3. cap. 26. ↩

  16. Seneca de Ira. lib. 3. c. 16. ↩

  17. Ep. 42. ↩

  18. Seneca, Ep. 41. ↩

  19. Ep. 64. ↩

  20. Job 2. ↩

    1. Sam. 15. 26
    ↩

  22. ver. 10. ↩

  23. 1 Sam. 25. 22. 2 Sam. 18. 33. ↩

  24. Psal. 39. ↩

  25. Sen. Helv. cap. 5. ↩

  26. Lib. 2. c. 7. ↩

  27. 2 Sam. 19. ↩

  28. ver. 27, 28. ↩

  29. Greg. Moral. ↩

  30. Sen. Ep. 76. ↩

  31. Ep. 91. ↩

  32. S[…]. Tranq. A[…]. cap. 11. ↩

  33. Sen. ad. Mutium, cap. 9. ↩

  34. Gen. 32. 10. 1 Sam. 17. 37. 2 Chron. 20. 7. 1 Cor. 1. 10. ↩

Backlinks