Besides, are we sure that we have not formed too favorable an opinion of the moral condition of general society—of that general society in the midst of which we are now living, and to the influence of which we are daily and hourly exposed? We should remember that in pronouncing on the character of public opinion and public sentiment, we are very likely to be affected and determined ourselves, not a little, by the fact that we share in that very public opinion and public sentiment which we are called upon to judge. I have no doubt that virtue, in general, is esteemed by the world, or that, _other things being equal_, a man of integrity will be preferred on account of his integrity. But this is not enough. It shows that the multitude see, and are willing to acknowledge, the dignity and worth of an upright course; but it does not prove them to have that _abhorrence for sin_, which it is the purpose and the tendency of the gospel to plant in all minds. If they had this settled and rooted abhorrence for sin, which marks the Christian, and without which a man can not be a Christian, they would not prefer virtue to vice, “other things being equal,” but they would do so whether other things were equal or not; they would knowingly keep no terms with vice, however recommended or glossed over by interest or worldly favor, or refined and elegant manners. Now, I ask whether general society, even as it exists amongst us, will bear this test? Is it not incontestable that very unscrupulous and very dangerous men, if they happen to be men of talents, or men of fashion, or men of peculiarly engaging manners, find but little difficulty in insinuating themselves into what is called good society; nay, are often among those who are most courted and caressed? Some vices, I know, are understood to put one under the social ban; but it is because they offend, not merely against morality and religion, but against taste, against good-breeding, against certain conventions of the world. To be convinced of this it is only necessary to observe that the same, or even a much larger amount of acknowledged criminality, manifested under other forms, is not found to be attended with the same result. The mischiefs of this state of things are felt by all; but especially by those who are growing up in what are generally accounted the most favored walks of life. On entering into society they see men of known profligacy mingling in the best circles, and with the best people, if not indeed on terms of entire sympathy and confidence, at least on those of the utmost possible respect and courtesy. They see all this, and they see it every day; and it is by such flagrant inconsistencies in those they look up to for guidance, more perhaps than by any other one cause, that their own principles and their own faith are undermined. And besides, being thus encouraged and countenanced in associating with dissipated and profligate men in what