In regard to the formation of a virtuous character, as a matter of experience, it usually results from a slow and gradual process of training and development. The general purpose to obey all the laws of rectitude originates, as a general fact, not as a definitely formed purpose, whose time of inception can be distinctly marked. Yet it is not unfrequently the case that persons who have passed a life of unrestrained indulgence, by some marked and powerful influence, are suddenly led to a decided and definitely marked purpose of virtuous obedience, and carry out this purpose with great success. Any such sudden change, in popular language, would be called “the commencement of a new life.” And when this sudden change takes place under the influence of motives presented in the Bible, it is called by one class of theologians the “new birth” or “regeneration.” Is True Virtue Possible before Regeneration? In the discussions which are to follow, it will be found that almost every point debated involves, as a foundation question, “what _is_ true virtue?” And the grand question at issue between the system of common sense and the teachings of all theologians who uphold the Augustine theory, is this: _is true virtue possible to an unregenerate mind_? Theology says no, common sense says yes. Theology teaches that previous to regeneration every voluntary act of every human mind is “sin, and only sin.” Common sense maintains, on the contrary, that every voluntary act which is in agreement with the best good of all concerned, when the _intention_ is to act right, is virtuous without any regard to the question of the regeneration of the mind. In other words, theology teaches that true virtue is the right voluntary action of a mind after its “nature” is changed by God, and common sense teaches that true virtue is the right voluntary action of any mind without any change in its nature.