1. That the real distinction between those who are truly virtuous, and those who are not, now becomes apparent. It does not consist, in all instances, in the mere exterior _form_ of action, but in the _spring_ or _intention_ from which all such action proceeds. In most persons, and in all, at different periods, the amiable and social propensities predominate over the dissocial and malign. Hence much of the exterior will be characterized by much that is truly beautiful and lovely. In many, also, the impulsive power of conscience--that department of the Sensibility which is correlated to the idea of right and wrong, and impels to obedience to the Moral law--is strongly developed, and may consequently take its turn in controlling the Will. In all such instances, there will be the external forms of real virtue. It is one thing, however, to put on the exterior of virtue from mere impulse, and quite another, to do the same thing from an internal respect and sacred regard for duty. How many individuals, who may be now wearing the fairest forms of virtue, will find within them, as soon as present impulses are supplanted by the strong action of others, in opposition to rectitude, no maxims of Will, in harmony with the law of goodness, to resist and subject such impulses. Their conduct is in conformity to the requirements of virtue, not from any internal intention to be in universal harmony with moral obligation, but simply because, for the time being, the strongest impulse happens to be in that direction. No individual, it should ever be kept in mind, makes any approach to real virtue, whatever impulses he may be controlled by, till, by a sealing act of moral election, the Will is placed in harmony with the universal law of duty, and all external action of a moral character proceeds from this internal, all-controlling intention. Here we find the broad and fundamental distinction between those who are truly virtuous, and those who are not. SELFISHNESS AND BENEVOLENCE.