Again, it has been shown that a man may form a _general purpose_ to act right in obeying all the laws of God as discoverable by reason or revelation. This general purpose may be a quiet, abiding principle, so as to regulate the thoughts and emotions, and may control most of the specific choices of a whole succeeding life. The _main purpose_, or _chief end_ of such a man is to bring all his thoughts, words, and actions into perfect agreement with the rules of rectitude. In reference to this and his consequent conduct, his would be denominated a _virtuous character_. No one will deny that this is a correct statement of the use of terms by mankind in every‐day life. Thus then we have gained the following definitions as established, not by metaphysicians and theologians, but by _the people_. Definitions. _A right moral act_, as it respects its _tendencies_, is one in which the thing chosen is for the _best_ good of all concerned. _A right moral act_, as to _motive_, is one in which the _intention_ of the actor is to conform to the rules of rectitude. _A meritorious_ or _praiseworthy act_ is one in which there is some _sacrifice_ of feeling, either immediate or remote, in order to conform to law. _A virtuous act_ is one in which that which is chosen is right, both in _tendency_ and in _motive_. _A virtuous character_ is one in which a general purpose exists to obey all the rules of rectitude. The _degree_ of virtue is dependent on a correct judgment of what is right or wrong, and the strength or measure of the general purpose in controlling all other purposes. Some men carry out a general purpose much more steadily and consistently than others, and some men have much more correct ideas of what is right and wrong in conduct than others. The _natural character_ of a man is that which results from his constitutional powers and faculties of mind, of which God is the author. The _moral character_ of a man is all that results from _his own willing_. Our highest idea of a virtuous character, as gained by experience and observation, is that of a mind so trained to habits of self‐control and obedience to rule, that it has become easier to obey the laws of rectitude, than to gratify any excited desire, however imperative, which is seen to violate law. Thus, then, it is shown that a virtuous character consists, not in the _nature_ of the mind which is given by God, but in the _purposes_, _habits_, and _feelings_ generated by voluntary acts, of which the man himself is the author; God being the cause or author, of this virtue only as he is the Creator of mind and of all its circumstances of temptation and trial.