SERMON XXXVIII.

ON THE DANGER OF BAD COMPANY,

I COR. XV, 33.

Be not deceived; evil Communications corrupt good

Manners.

THE apostle Paul reminds the Corinthians of this maxim, in cautioning them against the insinuations of some profligate persons with whom they kept company, that there was no resurrection of the dead. From such discourse his friends apprehended no danger; but he reminds them of the old proverb, which asserts, that corrupt manners are formed by bad company,

The English word communications admits of two meanings; for it may either signify conversations held between one person and another, or personal intercourse between them; but the word used in the original implies the latter rather than the former. It cannot, however, be a matter of much consequence to determine which was the original idea; for they are both closely connected together, Different perşons cannot well have personal intercourse with one. another without conversation; nor can there be what we understand by conversation without personal intercourse. The design of the apostle was to caution

the Corinthians against the pernicious influence of bad company. I shall hence, therefore, take occasion to consider the reasons which should induce us to avoid the company of immoral men: and there are three which immediately offer themselves to our thoughts. The first is, that this caution is necessary to preserve ourselves from being corrupted by them; the second, that it is necessary to prevent their morals from corrupting others; and the third, that it is the most likely means of their reformation.

I. To avoid the company of men of immoral lives is necessary to preserve ourselves from being corrupted by them.

The motives which tempt us to conform to the manners of those with whom we have intercourse are powerful. There is hardly any thing which one man can do to another more acceptable than to imitate his conduct; for it is the strongest proof he can give that he approves of his behaviour. Were he to declare this in words, it would not be so certain a sign of his approbation; for words may be insincere, whereas actions show more decisively the inward sentiments. By the desire, therefore, which men naturally have to please those with whom they converse, they are tempted to adopt their manners, and vicious manners no less than such as are virtuous; for those who will comply with the vices of their associates find ready admission into their company, and are warmly caressed by them; whereas the stiff and uncomplying are either excluded, or

treated with indifference. The conduct of the latter is regarded as a tacit reprehension upon their companions, as acting contrary to what they think right, and cannot therefore fail to give offence.

Men of corrupt morals indulge their passions without thought, and without restraint, and seize every pleasure and every gratification within their reach, without regard to the means by which they are obtained; but to be virtuous requires some reflection and care, frequent abstinence and self dedial. The former, therefore, have more ready imitators than the latter; because it is more easy to indulge the passions than to restrain them.

Example derives much influence from age, rank, wealth, and talents. And although it be highly desirable, that these should always be found on the side of virtue, yet do they often support and recommend vice; in which case the attraction is almost irresistible. To act like the rich, the aged, or the honourable, is thought sufficient to justify any conduct, however otherwise exceptionable, By imitating their manners men not only hope for their favour, but imagine, that they shall acquire something of that consequence which they see annexed to their

characters.

But the danger of being corrupted by the society of the wicked arises not solely from the silent influence of example, however powerful; but to this are frequently joined artful solicitations or pressing exhortations, threats of displeasure, or promises of

favour, flattery or ridicule, according as the one or the other may be likely to produce compliance. They have arguments adapted to every age, to every character and disposition. To the young they hold out motives of pleasure; to the aged objects of ambition and interest; to every one, something suited to his taste. Nor will any art be left untried, in order to seduce their companions to follow their • example.

Now what man is there, whose virtue is so confirmed and perfect, that he may safely expose himself to such influence? Who can answer for himself, that he shall be proof against such attacks, against the force of example, aided by the hope of pleasure and of gain, by open assaults, or secret artifice? Many, alas! who thought themselves perfectly removed from all danger, and who went into the company of the profligate with a steady purpose of resisting every temptation, have found themselves greatly deceived, and have exhibited to the world melancholy examples of the weakness of human virtue, even where it appeared to be best established. What Solomon has said of the adulterous woman is just as applied to all vice in general," she hath cast down many wounded, and many strong men have been slain by her. Her house is the way to Hell, going down to the chambers of death."

It is the part of prudence, then, to keep at a distance from an evil which we cannot withstand: our safety lies in flight. Wicked men are afflicted with

a contagious disorder, which will infect all those, who approach them.

II. As a regard to our own safety requires that we should avoid the company of the vicious, so does likewise a regard to the safety of others.

For the same reason that their company is dangerous to us, it must be so to other men: and as they may not have an opportunity of knowing their characters so well as ourselves, and may receive much injury from their society before they are aware, it is but a common act of humanity to warn them of their danger, by pointing them out as persons, with whom they must converse with caution. Something should be done to mark our abhorrence of their crimes, and to show how dangerous in our apprehension they are to the world: and no way seems more easy and natural for this purpose, than avoiding their company, and refusing to have that familiar intercourse with them, which we maintain with men of better character. This is a duty, which every man owes to society, the welfare of which we are bound to endeavour to promote; and nothing can discover more clearly an indifference to the interests of virtue whose and the want of public spirit, than when men, vices are notorious, are treated with the same respect as the most exalted characters. This, it must be acknowledged, is too much the temper of the present times, when vice lifts up it's shameless front in the midst of society, without any mark of disapprobation. It may here be asked perhaps, whether, as we are