But Christian moderation has its rules. We are not the absolute masters of our riches; nor are we entitled to abuse what the Almighty has bestowed upon us for better purposes. Above all, while thousands of unfortunate wretches languish in poverty, whatever we make use of beyond the wants and necessary expenses of our station, is an inhumanity to, and a theft from, the poor. These are refinements of devotion, say they; and, in matters of expense and profusion, nothing is excessive or blameable, according to the world, but what may tend to derange the fortune. I need not tell you, that it is an approved custom, to decide our lots, and to regulate our choice of professions or situations in life, by the order of our birth, or the interests of fortune. But, O my God! does the ministry of thy gospel derive its source from the worldly considerations of a carnal birth? We cannot establish all, says the world, and it would be melancholy to see persons of rank and birth in avocations unworthy of their dignity. If born to a name distinguished in the world, you must get forward by dint of intrigue, meanness, and expense. Make fortune your idol. That ambition, however much condemned by the laws of the gospel, is only a sentiment worthy your name and birth.
You are of a sex and rank which introduce you to the gaieties of the world: you cannot but do as others do; you must frequent all the public places, where those of your age and rank assemble; enter into the same pleasures; pass your days in the same frivolities; and expose yourself to the same dangers: these are the received maxims, and you are not made to reform them. Such is the doctrine of the world.
Now, permit me to ask you here, who confirms you in these ways? By what rule are they justified to your mind? Who authorizes you in this dissipation, which is neither agreeable to the title you have received by baptism, nor perhaps to those you hold from your ancestors? Who authorizes those public pleasures, which you only think innocent, because your soul, already too familiarized with sin, feels no longer the dangerous impressions or tendency of them? Who authorizes you to lead an effeminate and sensual life, without virtue, sufferance, or any religious exercise?—to live like a stranger in the midst of your own family, disdaining to inform yourself with regard to the morals of those dependent upon you?—through an affected state, to be ignorant whether they believe in the same God; whether they fulfil the duties of the religion you profess? Who authorizes you in maxims so little Christian? Is it the gospel of Jesus Christ? Is it the doctrine of the apostles and saints? For surely some rule is necessary to assure us that we are in safety. What is yours? Custom: that is the only reply you can make. We see none around us, but what conduct themselves in the same way, and by the same rule. Entering into the world, we find the manners already established: our fathers lived thus, and from them we copy our customs: the wisest conform to them: an individual cannot be wiser than the whole world, and must not pretend to make himself singular, by acting contrary
