For the reason why we are to do _any thing_ as unto God, and with regard to our relation to him, is the same reason why we are to do _every thing_ as unto God, and with regard to this relation.
That which is a reason for our being _wise_ and _holy_ in the discharge of all our _business_, is the same reason for our being wise and holy in the use of all our _money_.
*As we have always the _same natures_, and are every where the servants of the same God; as every place is equally full of his presence, and every thing is equally his gift; so we must do every thing as the servants of God; we must live in every place, as in his presence; we must use every thing as that ought to be used which belongs to God.
Either this wisdom, and devotion is to go thro’ every way of life, or it is to go through no part of life.
If we might forget _ourselves_, or forget God; if we might live by humour or fancy in any thing, or at any time, or in any place, it would be as lawful to do the same in every thing, and every time, and every place.
5. If therefore some people, fancy, that they must be grave and solemn at _church_, but may be _silly_ and _frantic_ at home; that they must live by some rule on the _Sunday_, but may spend other days by chance; that they must have some times of prayer, but may waste the rest of their time as they please; that they must give some money in _charity_, but may squander away the rest as they have a mind; such people have not considered the nature of religion, or the true reasons of piety. For he that, upon principles of reason, can tell why it is good to be wise and heavenly-minded at _church_, can tell that ’tis good to have the _same tempers_ in all other places. He that knows why he should spend any time well, knows it is never allowable to throw any time away. He that rightly understands the reasonableness of _charity_, will know that it can never be excusable, to waste any of our money in pride and folly, or in any needless expences.
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?