How _sacred_ the whole frame of the world is, how all things are to be considered as God’s, and referred to him, is fully taught by our blessed Lord in the case of _oaths_: _But I say unto you, swear not at all; neither by heaven, for it is God’s throne; nor by the earth, for it is his footstool; neither by Jerusalem, for it is the city of the great king; neither shalt thou swear by thy head, because thou canst not make one hair white or black_, Matthew v. 37. That is, because the whiteness or blackness of thy hair is not thine, but God’s. * Here you see all things in the whole order of nature, from the highest heavens to the smallest hair, are to be considered, not separately as they are in themselves, but as in some relation to God. And if this be good reasoning, thou shalt not swear by the _earth_, a _city_, or thy _hair_, because these things are God’s, and in a certain manner belong to him; is it not the same reasoning to say, Thou shalt not murmur at the _seasons_ of the earth, the _states_ of cities, and the change of _times_, because all these things are in the hands of God, have him for their author, are directed and governed by him to such ends as are most suitable to his wise providence? * For whoso murmurs at the course of the world, murmurs at God that governs the course of the world. Whoso repines at _seasons_ and _weather_, and speaketh impatiently of times and events, repines and speaks impatiently of God, who is the sole Lord and Governor of _times_, _seasons_, and _events_. 7. * As therefore when we think of God himself, we are to have no sentiments but of praise and thanksgiving; so when we look at those things which are under the direction of God, we are to receive them with the same tempers. * And tho’ we are not to think all things right, and just, and lawful, which the providence of God permits; for then nothing could be unjust, because nothing is without his permission; yet we must adore God in the greatest public calamities, the most grievous persecutions, as things that are suffered by God, like _plagues_ and _famines_, for ends suitable to his wisdom and glory in the government of the world. * There is nothing more suitable to the piety of a reasonable creature, or the spirit of a Christian, than thus to approve, admire, and glorify God in all the acts of his general providence; considering the whole world as his particular family, and all events as directed by his wisdom. * Every one seems to consent to this, as an undeniable truth, _That all things must be as God pleases_. And is not this enough to make every man pleased with them himself? And how can a man be a peevish complainer of any thing that is the effect of providence, but by shewing that his own _will_ and _wisdom_ are of more weight with him, than the will and wisdom of God? And what can religion be said to have done for a man, whose heart is in this state?