FORMATION OF MORAL HABITS.

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in the former case, in opposition to the indications of conscience, while the action is opposed by some inferior motives as a regard to reputation or interest; a regard to health or character.

83. The deed may thus be prevented, and the interests of society may receive benefit from the difference; but, so far as regards the individual himself, the disruption of moral harmony is the same; and his moral aspect must be similar in the eye of the Almighty One; for by this conduct, merely one selfish feeling is balanced by another. [Abercrombie.] [See Chapter V. for further remarks upon the will, and upon the uniformity of moral causes.]

(3.) Formation and Influence of Moral Habits.

84. A moral habit is a mental condition, in which a desire, or an affection, repeatedly acted on, is, after each repetition, acted upon with less and less effort; and, on the other hand, a truth or moral principle, which has been repeatedly passed over without adequate attention, after every such act makes less and less impression, until at length it ceases to exert any influence over the moral feelings or the conduct.

85. Habits of vice are formed in the following manner. At first a vicious deed requires an effort, and a powerful contest with moral principles; and it is speedily followed by that feeling of regret to which superficial observers give the name of repentance. This is the voice of conscience; but its power is more and more diminished after each repetition of the deed; even the judgment becomes perverted respecting the first great principles of moral rectitude; and acts which at first occasioned a violent conflict are gone into without remorse, or almost without perception of their moral aspect.

A man in this situation may still retain the knowledge of truths and principles which at one time exerted an influence over his conduct; but they are now matters of memory alone. Their power as moral causes is gone; they are viewed perhaps as superstitions of the vulgar, or the prejudices of a contracted education-whereas such a conception of them is only proof of the increasing moral degradation and danger of the one who indulges it.

86. The principle of habit applies to any species of

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INFLUENCE OF MORAL HABITS.

conduct, or any train of mental operations, which, by frequent repetition, has become so familiar as not to be accompanied by a recognition of the principles from which they originally sprung.

In this manner good habits are continued without any immediate sense of the right principles by which they were formed; but they arose from a frequent and uniform acting upon these principles; and on this is founded the moral approbation which we attach to habits of this description.

In the same manner habits of vice, and habits of inattention to any class of duties, are perpetuated without a sense of the principles and affections which they violate; but this arose from a frequent violation of these principles, and a frequent repulsion of these affections until they gradually lost their power over the conduct; and in this consists the guilt of vicious habits.

87. Character consists in a great measure in habits; and habits arise out of individual actions, and individual operations of the mind.

88. Hence may be learned the importance of carefully weighing every action of our lives, and every train of thought that we encourage in our minds; for we never can determine the effect of a single act, or a single mental process, in giving that influence to the character, or to the moral condition, the result of which shall be decisive and permanent. Hence, in an important sense, every man becomes the master of his own moral destiny.

89. When the judgment, influenced by the indications of conscience, is convinced of the injurious nature of the habit, the attention must be steadily and habitually directed to this impression. There will thus arise a desire to be delivered from the habit; or, in other words, to cultivate the course of action that is opposed to it.

This desire, being cherished in the mind, is then made to bear upon every individual case in which a propensity is felt toward particular actions; at first with difficulty, but, after every instance of success, less effort is required, until at length the new course of action is confirmed, and overpowers the habit to which it was opposed.

But that this result may take place, it is necessary that the mental process be followed that has been referred to;

NEED OF DIVINE AID.

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for bad habits may be long suspended by some powerful extrinsic influence, while they are in no degree broken.

90. The mind often sinks into a state of vicious habit, in which there is such a disruption of its moral harmony, that no power appears in the mind itself capable of restoring it to a mental condition. This has been noticed even by heathen philosophers. In such a wretched state, either the evil is to be regarded as hopeless, or aid is to be acquired from some foreign source.

91. We are thus led to notice the adaptation and the probability of the provisions of Christianity, where an influence is indeed disclosed to us, capable of restoring the harmony that has been lost, and of raising man anew to his proper place as a moral being.

92. We cannot hesitate to believe that the Power who framed the wondrous fabric may condescend to hold intercourse with it for the purpose of redeeming it from moral disorder and ruin. It accords with our best con- . ceptions of the benevolence of Deity, that he should thus look upon his creatures in the hour of need; and the system disclosing such communication appears, upon every principle of sound philosophy, to be one of harmony, consistency, and truth.

93. This course of remark directs our attention to that inward change, so often the scoff of the profane, but to which so prominent a place is assigned in the sacred writings, in which a man is said to be created anew by a power from heaven, and elevated in his whole views and feelings as a moral being.

94. Sound philosophy teaches us, that there is a state in which nothing less than such a complete transformation can restore the man to a healthy moral condition, and that, for producing it, nothing will avail but an influence from without the mind-a might and a power from the same Almighty One that originally framed it. Philosophy teaches, in the clearest manner, that a portion of mankind require such a transformation; Christianity informs us that it is required by all. And who, that places himself in the presence of a being of Infinite Purity, will say he requires not such a change?

95. This needful aid from Deity may be looked for only when it is sought under a deep conviction of its

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PROPER USE OF EVENTS.

necessity; and when the most serious attention is rendered to those moral truths that are adapted to operate favorably upon the habits and character; and when the will is surrendered to the suggestions of conscience.

It is to be looked for only in connection with, and in furtherance of, our own most vigorous exertions as rational and moral beings to secure moral harmony in our mental operations and conduct.

96. From every occurrence in life we should take occasion to practice some virtue, and cherish some good habit. Few occurrences are so uninteresting as to call forth no affection; most of them excite either a good or a bad one. Adversity may make us discontented, or it may teach humility and patience. Affliction may dispose either to pious resignation, or to impious repining. Prosperity may inflame sensuality and pride, or may supply the means of exercising moderation, beneficence, and gratitude to the Giver of all good. Injury may provoke hatred and revenge, or call forth the godlike virtues of forbearance and forgiveness. Solitude may infuse laziness, or afford leisure for industry. The bustle of busy life may form habits of cunning or candor, of selfishness or generosity.

On these, and all other occasions, we must shun the criminal, and embrace the virtuous, affection. We should study our own temper, and so anticipate the events of life as to be always ready to turn in this manner every occurrence to a good account, and make it subservient to the cultivation of our moral nature. [Abercrombie.]

72. What is the primary and most essential element in the due regulation of the will?

73. What is the highest class of truths, or motives?

74. Is there any obligation resting upon us to acquire a correct knowledge of these truths?

75. How are the truths of natural religion disclosed?

76. What claims have the truths of revealed religion to our regard?

77. How far is a man responsible in relation to the evidences of revealed religion, and the moral causes embraced in it?

78. What duty in regard to attention is binding upon us?

79. Is such attention a voluntary act?

80. What is the consequence of neglecting this voluntary process?

81. What other course of peculiar interest is sometimes adopted?

82. What other mental condition is yet to be mentioned in connection

with this subject?

83. What is the moral character of such a mental state?

84. What is meant by a moral habit?

85. How are habits of vice formed?

THE APPETITES.

86. To what conduct does the principle of habit apply?

87. How then is character originated?

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88. What practical inference is to be drawn from the fact that character arises from individual actions?

89. How must habits of an injurious character be subdued?

90. What other condition of mind deserves attention?

91. What foreign aid is most efficacious toward a moral reformation? 92. What probability is there that the Deity would furnish such needful and appropriate aid to fallen man?

93. To what moral fact does this reasoning direct our attention?

94. How far do sound philosophy and Christianity concur in regard to this change?

95. When may this needful divine aid be looked for?

96. What practical use should be made of the various occurrences of human life?

CHAPTER III.

THE APPETITES.

97. THE appetites are tendencies toward certain bodily things, and cravings for these things when they are withheld.

98. The strongest of these appetites are those which are common to man and brutes. These are the appetite for food (hunger and thirst), by which the individual is sustained; and the appetite of sex, or that by which the species is continued. Without them, reason would have been insufficient for these important purposes.

99. To the appetites just mentioned, may be added, the desire of rest after labor; the desire of sleep after long waking; the desire of warmth and shelter, of air and exercise.

Beside our natural appetites, we have some acquired ones such is the appetite for tobacco, for opium, and other intoxicating drugs.

100. Those which we possess in common with the lower animals, are implanted in us for important purposes; but they require to be kept under the most rigid control, both of reason and the moral faculty. When they are allowed to break through these restraints, and become leading springs of action, they form a character the lowest in the scale, whether intellectual or moral.

Though our appetites are possessed by us in common with the inferior animals, yet, their operation is exalted and modified, in consequence of the other principles with