14. * Farther, as the good providence of God introduces us into the world, into such states and conditions as are most convenient for us; so the same unerring wisdom orders all events and changes in the whole course of our lives, in such a manner, as to render them the fittest means to exercise and improve our virtue.
Nothing hurts us, nothing destroys us, but the ill use of that liberty with which God has entrusted us.
* We are as sure that nothing happens to us by chance, as that the world itself was not made by chance; we are as certain that all things happen, and work together for our good, as that God is goodness itself. So that a man has as much reason to will every thing that happens to him, because God wills it, as to think that is wisest which is directed by infinite wisdom.
The providence of God is not more concerned in the government of night and day, and the variety of seasons, than in the common course of events, that seem most to depend upon the meer wills of men. So that it is as strictly right, to look upon all worldly changes, all the various turns in your own life, to be the effects of divine providence, as the rising and setting of the sun, or the alterations of the seasons of the year. As you are therefore always to adore the wisdom of God in the direction of these things; so it is the same reasonable duty, always to magnify God, as an equal director of every thing that happens to you in the course of your own life.
15. There is nothing that so powerfully governs the heart, as a true sense of God’s presence; and nothing so constantly keeps us under a lively sense of the presence of God, as this holy resignation, which attributes every thing to him, and receives every thing as from him.
Could we see a miracle from God, how would our thoughts be affected with an holy awe and veneration of his presence! But if we consider every thing as God’s doing, either by order or permission, we shall then be affected with common things, as they would be who saw a miracle.
For as there is nothing to affect you in a miracle, but as it is the action of God, and bespeaks his presence; so when you consider God, as acting in all things, and all events, then all things will become venerable to you, like miracles, and fill you with the same awful sentiments of the divine presence.
16. Now you must not reserve the exercise of this pious temper to any particular times or occasions, or fancy how resigned you will be to God, if such or such trials should happen: for this is amusing yourself with the notion of resignation instead of the virtue itself.
Don’t therefore please yourself with thinking, how piously you would act and submit to God in a plague, a famine, or persecution; but be intent upon the perfection of the present day; and be assured, that the best way of shewing a true zeal, is to make little things the occasions of great piety.
* Begin therefore in the smallest matters, and most ordinary occasions, and accustom your mind to the daily exercise of this pious temper, in the lowest occurrences of life. And when a contempt, an affront, a little injury, loss, or disappointment, or the smallest events of every day, continually raise your mind to God in proper acts of resignation, then you may justly hope, that you shall be numbered amongst those that are resigned, and thankful to God in the greatest trials and afflictions.