For every argument that shews the wisdom of charity, proves the wisdom of spending all our fortune well. Every argument that proves the reasonableness of having times of prayer, shews the reasonableness of losing none of our time.
6. *If any one can shew, that we need not always act in the divine presence, that we need not use every thing as the gift of God, that we need not always live by reason, and make religion the rule of all our actions, the same arguments would shew, that we need never act as in the presence of God, nor make religion and reason the measure of any of our actions. If therefore we are to live to God at any time, or in any place, we are to live unto him at all times, and in all places. If we are to use any thing as the gift of God, we are to use every thing as his gift. If we are to do any thing by strict rules of reason and piety, we ought to do every thing in the same manner; because reason, and wisdom, and piety are as much the best things at all times, and in all places, as they are the best things at any time, or in any place.
If it is our glory and happiness to have a rational nature, that is endued with wisdom and reason, that is capable of imitating the divine nature; then it must be our glory and happiness, to improve our reason and wisdom, to act up to the excellency of our rational nature, and to imitate God in all our actions. They, therefore, who confine their religion to times and places, and some little rules of retirement, who think that it is being too strict to introduce religion into common life, and make it give laws to all their actions and ways of living; they who think thus, not only mistake, but they mistake the whole nature of religion, who can think any part of their life is more easy, for being free from it. They may well be said to mistake the whole nature of wisdom, who don’t think it desirable to be always wise. He has not learned the nature of piety, who thinks it too much to be pious in all his actions. He does not sufficiently understand what reason is, who does not earnestly desire to live in every thing according to it.
If we had a religion that consisted in absurd superstitions, that had no regard to the perfection of our nature, people might well be glad to have some part of their life excused from it: but as the religion of the gospel is only the refinement of our best faculties, as it only requires a life of the highest reason, as it only requires us to use this world, as in reason it ought to be used, to live in such tempers as are the glory of intelligent beings, to walk in such wisdom as exalts our nature, and to practise such piety as will raise us to God; who can think it grievous, to live always in the spirit of such a religion, to have every part of his life full of it, but he that would think it much more grievous, to be as the angels of God in heaven?
7. Farther, as God is one and the same being, always acting like himself, and suitable to his own nature; so it is the duty of every being that he has created, to live according to the nature that he has given it, and always to act like itself.
It is therefore an immutable law of God, that all rational beings should act reasonably in all their actions; not at this time, or in that place, or upon this occasion, or in the use of some particular thing; but at all times, in all places, at all occasions, and in the use of all things.
When, therefore, any being that is endued with reason, does an unreasonable thing at any time, or in any place, or in the use of any thing, it sins against the great law of its nature, and against God the author of that nature.
They, therefore, who plead for any foolish fashions, customs and humours, for the misuse of our time or money, plead for a rebellion against our nature, for a rebellion against God, who has given us reason for no other end, than to make it the rule and measure of all our ways of life.
8. When, therefore, you are guilty of any folly or extravagance, or indulge any vain temper, don’t consider it as a small matter; but consider it as it is, acting contrary to your nature; and then you will see that there is nothing small that is unreasonable, because all unreasonable ways are contrary to the nature of all rational beings.
The infirmities of human life make such food and raiment necessary for us as angels do not want; but it is no more allowable for us to turn these necessities into follies, and indulge ourselves in the luxury of food, or the vanities of dress, than it is allowable for angels to act below the dignity of their proper state. For a reasonable life, is as much the duty of all men, as it is the duty of all angels. These are not speculative flights, but plain and undeniable laws, that are founded in the nature of rational beings, who, as such, are obliged to live by reason, and glorify God by a continual right use of their several talents. So that tho’ men are not angels; yet they may know by what rules men are to act, by considering the state of angels. Our blessed Saviour has plainly turned our thoughts this way, by making this petition, Thy will be done on earth as it is in heaven. A plain proof, that the obedience of men is to imitate the obedience of angels; and that rational beings on earth are to live unto God, as rational beings in heaven live unto him.