We readily acknowledge, that God alone is to be the rule and measure of our prayers; that in them we are to look wholly unto him, and act wholly for him; that we are only to pray in such a manner, and for such things, and with such ends as are suitable to his glory.
Now let any one but find out the reason why he is to be thus strictly pious in his prayers, and he will find the same, as strong a reason, why he is to be as strictly pious in all the other parts of his life: for were it not our strict duty to live by reason, and to devote all the actions of our lives to God; were it not absolutely necessary, and our highest privilege to walk before him in wisdom and holiness, and all heavenly conversation, doing every thing in his name, and for his glory, there would be no excellency and wisdom in the most heavenly prayers. Nay, such prayers would be absurdities, they would be like praying for wings, when it was no part of our duty to fly.
Again, we readily acknowledge, that Clergymen must live wholly unto God in one particular way, in the exercise of holy offices; in the ministration of prayers and sacraments, and a zealous distribution of spiritual things: but men of other employments, are in their particular ways as much obliged to act as the servants of God, and to live wholly unto him in their several callings. For as all christians are by their baptism devoted to God, and made professors of holiness; so are they all in their several callings, to live as holy and heavenly persons; doing every thing in common life, only in such a manner as it may be received by God, as a service done to him.
Further, it will be readily acknowledged on all sides, that angels, whether they are principalities or powers, must all with one spirit, live wholly to the praise and glory of the one God and Father of them all; and that it is not allowable for, or becoming them, to act below the dignity of their proper state. And is not a devout life, and a wise use of our proper condition, as much the duty of all christians, as it is the duty of angels and celestial beings? Our blessed Saviour has cleared up this point, by making this petition a constant part of all our prayers, “Thy will be done on earth, as it is in heaven.” A plain proof, that the obedience of christians, is to imitate at least the obedience of angels; and that rational beings on earth, are to be wholly devoted unto God, in like manner as rational beings in heaven are devoted to him.
These are not speculative flights, or imaginary notions, but are plain and undeniable truths, founded in the very nature of rational beings, and upon the infallible testimony of the lively oracles of God.
It is but barely complying with that apostolical precept, “Whether ye eat or drink, or whatsoever ye do, do all to the glory of God.” For no one can come near the doctrine of this passage, but he that proposes to himself to do every thing in this life, as a servant of God; to live by reason in every thing that he does; and to make the wisdom and holiness of the gospel, and the glory of God, the rule and measure of his desiring and using every gift of God.
Eating is one of the lowest actions of our lives; it is common to us with mere animals: yet we see, that this text, as well as by the practice of christians in all ages, has turned this ordinary action of an animal life, into an act of piety to God, by making every meal to begin and end with devotion.
Some remains of this custom are yet to be seen in most christian families; but indeed it is now generally so performed, as to look more like a mockery upon devotion, than any solemn application of the mind unto God. However, these very remains, such as they are, are proofs, that religion has formerly belonged to this, and consequently to every other part of common life.
But to return. The same Apostle, in his epistle to the Ephesians, commands servants “to be obedient to their masters in singleness of heart, as unto Christ; not with eye service, as men-pleasers, but as the servants of Christ, doing the will of God from the heart: with good-will doing service as unto the Lord, and not unto men.” This passage sufficiently shews, that all christians are to live wholly unto God, in every state and condition of life, doing the work of their common calling in such a manner, and for such ends, as to make it a part of their devotion or service to God. For if poor slaves are not to comply with their business as men-pleasers; if they are to look wholly unto God in all their actions, and serve in singleness of heart, as unto the Lord; surely men of other employments and conditions, must be as much obliged to go through their business with the same singleness of heart, not as pleasing the vanity of their own minds, nor as gratifying their own selfish, worldly passions, but as the servants of God in all that they have to do. To deny this, would be as absurd, as to make it necessary for one man to be more just or faithful than another.
To close these arguments founded on reason and scripture. Our being indispensably obliged to devote our lives to God, is very evident from that glorious passage of the Apostle, wherein he declares that “Christ died and rose again, that we should henceforth not live unto ourselves, but unto him that died for us; that we are not our own, but bought with a price,” emphatically so called, and that we should “therefore glorify God in our souls and bodies which are his.”