Some would affirm it to be impracticable in the nature of things. They would reason thus: “The circle in which a man visits and moves is made for him, and not by him: at any rate, it is not, and can not be, determined by moral considerations alone. Something depends on education; something on family connections or mere vicinity; something on similarity in tastes and pursuits; something also on equality or approximation in wealth and standing. A poor man, or a man having a bare competency, if he is as virtuous and industrious, is just as respectable as a rich man; but it is plain that he can not pitch his style of living, or his style of hospitality, on the same scale of expense. It is better for both, therefore, that they should visit in different circles.” Perhaps it is; but what then? I am not recommending an amalgamation of the different classes in society. I suppose that such an amalgamation would neither be practicable nor desirable in the existing state of things. All I contend for is, that in every class, open and gross immorality of any kind should exclude a man from reputable company. Will any one say that this is impracticable? Let a man, through untoward events, but not by any fault or neglect of his own, be reduced in his circumstances,—let a man become generally odious, not in consequence of any immorality, but because, perhaps, he has embraced the unpopular side in politics or religion—let a man omit some trifling formality which is construed into a vulgarity, or a personal affront, and people do not appear to find much difficulty in dropping the acquaintance. If, then, it is so easy a thing to drop a man’s acquaintance for other reasons, and for no reason,—from mere prejudice, from mere caprice,—will it still be pretended that it can not be done at the command of duty and religion?
Again, it may be objected that, if you banish a man from general society for his immoralities, you will drive him to despair, and so destroy the only remaining hope of his reformation. What! are you going to keep society corrupt in the vain expectation that a corrupt state of society will help to reform its corrupt members? Besides, I grant that we should have compassion on the guilty; but I also hold that we should have compassion on the innocent too. Would you, therefore, allow a bad man to continue in good society, when the chances are a thousand to one that he will make others as bad as himself, and not more than one to a thousand that he himself will be reclaimed? Moreover, this reasoning is fallacious throughout. By expelling a dissipated and profligate man from good society, instead of destroying all hope of his recovery, you do in fact resort to the only remaining means of reforming one over whom a fear of God, and a sense of character, and the upbraidings of conscience have lost their power. What cares he for principle, or God, or an hereafter? Nothing, therefore, is so likely to encourage and embolden him to go on in his guilty course, as the belief that he will be allowed to do so without the forfeiture of the only thing he does care for, his reputable standing in the world. On the other hand, nothing is so likely to arrest him in these courses, and bring him to serious reflection, as the stern and determined threat of absolute exclusion from good society, if he persists.
Another objection will also be made which has stronger claims on our sympathy and respect. We shall be told that the innocent as well as the guilty will suffer—the guilty man’s friends and connections, who will probably feel the indignity more than he does himself. God forbid that we should needlessly add to the pain of those who are thus connected! But we must remember that the highest form of friendship does not consist in blindly falling in with the feelings of those whom we would serve, but in consulting what will be for their real and permanent good. If, therefore, the course here recommended has been shown to be not only indispensable to public morals, but more likely than any other to reclaim the offender, it is clearly not more a dictate of justice to the community, than of Christian charity to the parties more immediately concerned. Consider, also, how much is asked, when a good man is called upon to open his doors to persons without virtue and without principle. Unless the social circle is presided over by a spirit which will rebuke and frown away immorality, whatever fashionable names and disguises it may wear,—unless your sons and daughters can meet together without being in danger of having their faith disturbed by the jeers of the infidel, or their purity sullied by the breath of the libertine, neither they nor you are safe in the most innocent enjoyments and recreations. Parents at least should take a deep interest in this subject, if they do not wish to see the virtue, which they have reared under the best domestic discipline, blighted and corrupted before their eyes by the temptations to which their children are almost necessarily exposed in general society—a society which they can not escape except by going out of the world, and which they can not partake of without endangering the loss of what is of more value than a thousand worlds.
[Sunday, November 25.]
I have failed altogether in my purpose in this discourse if I have not done something to increase your distrust of mere companionable qualities, when not under the control of moral and religious principle; and also of the moral character and moral influence of general society, as at present constituted. Still you may ask, “If I associate with persons worse than myself, how can it be made out to be more probable that they will drag me down to their level, than that I shall lift them up to mine?” The answer to this question, I hardly need say, depends, in no small measure, on the reason or motive which induces the association. If you mix with the world, not for purposes of pleasure or self-advantage—if you resort to society, not for society as an end, but as a means to a higher end, the improvement of society itself—you do but take up the heavenly mission which Christ began. For not being able to make the distinction, through the hollowness and corruption of their hearts, the Pharisees thought it to be a just ground of accusation against our Lord, that he was willing to be accounted the friend of publicans and sinners. Let the same mind be in you that was also in Christ Jesus, and we can not doubt that the spirit which inspires you will preserve you wherever you may go. It is of such persons that our Lord has said: “Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy; and nothing shall by any means harm you.” Very far am I, therefore, from denying that we may do good in society, as well as incur danger and evil. Even in common friendships frequent occasions will present themselves for mutual service, for mutual counsel and admonition. Let me impress upon you this duty. Perhaps there is not one among you all, who has not at this moment companions on whom he can confer an infinite blessing. If there is a weak place in their characters, if to your knowledge they are contemplating a guilty purpose, if they are on the brink of entering into dangerous connections, by a timely, affectionate, and earnest remonstrance you may save them from ruin. Remember, we shall all be held responsible, not only for the evil which we do ourselves, but for the evil which we might prevent others from doing; it is not enough that we stand; we must endeavor to hold up our friends.
Very different from this, however, is the ordinary commerce of society; and hence its danger. If we mix with the world for the pleasure it affords, we shall be likely to be among the first to be reconciled to the freedom and laxity it allows. The world is not brought up to us, but we sink down to the world; the drop becomes of the consistence and color of the ocean into which it falls; the ocean remains itself unchanged. In the words of an old writer: “Though the well-disposed will remain some good space without corruption, yet time, I know not how, worketh a wound in him, which weakness of ours considered, and easiness of nature, apt to be deceived, looked into, they do best provide for themselves that separate themselves as far as they can from the bad, and draw as nigh to the good, as by any possibility they can attain to.” “He that walketh with wise men shall be wise; but a companion of fools shall be destroyed.”
[POLITICAL ECONOMY.]
By G. M. STEELE, D.D.