1 that the highest Link of Nature's Chain is fastened to Jupiter's Chair. This (notwithstanding it be a Digreffion) I thought fit to fay, by way of Vindication and Anfwer to thofe Prejudices, which fome Men have raised against human Learning and the Study of Philosophy, as if this were apt to difpofe Men unto Atheistical Principles and Practices. Whereas a fober Enquiry into the Nature of things, a diligent Perufal of this Volume of the World, doth of itself naturally tend to make Men regular in their Minds and Converfations, and to keep them off from those two Oppofites of Religion, Superftition and Prophaneness. CHAP. CHA P. XVII. Of Paffive Obedience, or Patience and Submiffion to the Will of God. T ence. Hus much may fuffice concerning the I proceed to that of Passive Obedience, or patient Submiffion under the afflicting hand of God. And tho' this may feem one of the most difficult of all other Duties, and most repugnant to human Nature, yet is there no Subject more excellently difcuffed by the Hea then Moralifts, and wherein they feem more to exceed themfelves, than this. I fhall mention out of them fome of thofe Paffages, which feem to me most appofite and material to this purpose, under these four Heads, which contain the feveral Arguments to this Duty, viz.. 1. Such as refer to God, by whose Providence all our Sufferings are procured, or permitted. 2. Such as concern our felves. 3. Such as may be derived from the nature of Affliction, P 4. And 1 4. And lastly, fuch as refer to this Grace of Patience. 1. There are many Arguments to convince us of the reasonablenefs of this Duty, from the Nature and attributes of God, who either fends Afflictions, or permits them to fall upon us. I fhall rank them under thefe three Heads: 1. His infinite Knowledge and Wifdom. 2. His Goodness and Patience towards us. 3. His Power and Dominion over us. 1. From the Confideration of his infinite Knowledge 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, difpofing of all to the best: which is an Argument, that divers of the Heathen Philofophers do very largely infift upon; particuLib. 6. 39. larly Antoninus, who hath this Paffage:" If "God (faith he) do not take particular no❝tice of, and care for me and my Affairs, "why do I at any time pray to him; and "if he doth exercise a fpecial Providence "towards all Events, no doubt but he doth "confult well and wifely about them; << nor would he fuffer any Hurt or Prejudice to befall me, unless it were for a greater Good upon fome other Account; "and in this I ought to acquiefce." And in Lib. 8. 23. another Place, faith the fame Author, " I " refer "refer every thing that befalls me to God, " as the Contriver of it, by whom all Events "are difpofed in a wife Order. There are also many great and excellent Sayings in Epictetus to this purpofe. "That Lib.4.c.7. "muft needs be much more defireable, which "is chosen by the Wisdom of God, than "that which I chufe." A Reluctancy against the Divine Will, is the Ground of all Irreli 22 gion and Atheism in the World. Why Lib. 1. c. may not a Man refuse to obey God in "what he commands, as well as to fubmit "to him in what he inflicts? And then "what ground can there be for any Pre"tence to Religion? We should all ( faith "he) conform our Minds to the Will of "Providence, and moft willingly follow "whither ever he fhall lead us, as knowing "it to proceed from the best and wifest "Contrivance. I do in my Judgment more Enchyrid. "confent to that which God would have, "than to that which my own Inclinations ❝ lead unto. I would defire and will just Differ.3.7. "fo, and no otherwife than as he doth." And in another Place," Ufe me as thou -2, 26. "pleafeft, I do fully confent, and submit to "it, and fhall refuse nothing which shall "feem good unto thee. Lead me whither "ever thou wilt; put me into what Condition "thou pleaseft; muft I be in a private, not in a publick Station; in Poverty, not in • Wealth ? Εγώ ὑπὸ ἁπάντων τούτων προς P 2 τές σε τὲς ἀνθρώπες Σπολογήσομαι, I will not only "confent to it, but make it my Bufinefs to " apologize for it, to justify and maintain "before all Men, fuch thy dealing with me "to be most fitting and prudent, most suit"able and advantageous to my Condition. And befides the Reasons to this purpofe from natural Light, which are fo excellently improved and urged by fome of the Philofophers, there are likewife feveral Attestations of this nature in Scripture, wherein God is Pfal. 119. faid to afflict out of faithfulness: To be wife in counsel, and excellent in working; fignifying all the Works of his Providence to be most excellent, because they proceed from the wifeft Counsel. 75. And tho' fome particular Difpenfations may feem unto us to be difficult and obfcure, His judgments being unfearchable, and his ways paft finding out; yet we may be moft fure that there is an excellent Contrivancė in all of them. Though clouds and darknefs may be round about him, yet righteousness and judgment are the habitation of his throne. And befides the more general Affertions which the Scripture doth frequently mention to this purpose, it doth likewife more parti cularly infift upon those special Reasons and Ends, whereby the Wisdom of fuch DifpenHeb. 12. fations are to be juftified; as namely, To make us partakers of God's holiness; to work II. |