  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. [pg 139]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. 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 [pg 140] |
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