applications, have been explained in former chapters, has an important bearing here also. The more scrupulous and exact we are in the observance of the practical part of morals, the more easy it will become. Every repetition of morality, in whatever acts it may show itself, will strengthen the moral tendency. So that, at last, the whole life will run easily and vigorously in the path of rectitude. The utterance of the truth is morally right; deviation from the truth, or utterance of falsehood, is morally wrong. And here, perhaps, we may find an illustration of the effects of the law of Habit, in its connexion with morals. It probably has come within the reader's notice, that there are some men who, in practice as well as in principle, are exceedingly scrupulous in the utterance of the truth. When they repeat either what has come under their own observation or what they have learned from the narrations of others, they are strictly and seriously exact in their statement. They are conscientiously anxious not to admit the slightest deviation; and this anxiety extends not only to the statement itself, but to the manner in which it is received and understood by others. They thus form a HABIT of veracity; and those results, which might naturally be supposed to be involved in a case of habit, are witnessed. Such persons have so long and so steadily exhibited this trait of strict veracity, that it seems to be inherent in them, something incorporated in the constitution itself. No temptations, whether sudden or remote, are able to make them swerve from the truth; and their assertion, whenever and wherever made, instead of being met with misgivings and monitory cautions, is readily and fully received by those who hear it.

There is a second class of persons, who would esteem themselves injured in having their veracity suspected, but who have formed habits which render it necessary that their testimony should be carefully examined. We allude particularly to the habit which some have formed, of telling extraordinary stories, or anecdotes of whatever kind, which are intended and are calculated to interest. They consider themselves, in a measure, pledged to meet the interest which they know to be excited on the part of those present, and are, therefore, under an extraordinary

temptation to enliven and embellish their narration. If any circumstances have escaped their memory which were essential to the unity of the story, their own invention is taxed to furnish them, since it is too late to search for, and of too much consequence to omit them. In this way they become in time not a little insensible to the false colouring which they give to their statements, and convey erroneous impressions without being conscious of an intention to deceive.

The former habit, that of great and conscientious strictness in what we say, is not only favourable to truth, but is favourable to character; it raises a man in our estimation, and gives him a weight which he might not otherwise possess. The latter contributes, in a greater or less degree, to falsehood; and, by inevitably throwing some. perplexity and doubt over his integrity, essentially lowers the subject of it in the general confidence.

§ 305. Further views on the influence of moral habits.

The effects of HABIT, in its connexion with moral character, may be seen frequently in the outward deportment; in simplicity and modesty, in a benevolent civility in the common intercourse of life, in strict propriety of demeanour and expression, and in many other things, which, taken by themselves, seem to be of small consequence, but which, in their collective influence, have unquestionably an important bearing on morals.

The effects of HABIT, both for good and evil, are constantly seen in the various exercises of the appetites and passions. Whatever is good and commendable in that part of our nature, may be strengthened by repetition and encouragement; and, on the other hand, whatever is evil may be weakened and gradually done away by an opposite system of repression. It is very desirable, in a moral point of view, to keep the angry or resentful passions entirely under control, which it is difficult to do without the aid of the law of habit. These passions, like all the other natural and implanted passions, reveal themselves outwardly by certain natural signs, such as a kindling eye, a flushed countenance, violent gesticulation, and a hurried and raised tone of voice. And it is an interest

ing fact, that the suppression of the outward signs, which, in general, is a thing entirely within our power, operates powerfully to suppress the internal passion. While, on the other hand, the outward manifestation, whenever it exists, the fierce look, the angry tone, the violent action, generally imparts a renovated impulse to it. Accordingly, a habit of repressing the outward signs of Resentment will be found to give great power in properly regulating a state of mind which, whatever may be its character under other circumstances, cannot be otherwise than wrong, and deeply wrong, in its excess.

It would certainly not be difficult to point out other applications of the principle of habit where it may obviously be made auxiliary to moral improvement. Our moral principles, however correct they may be, will be of but little value to us, unless they are put into practice by being incorporated into the daily and hourly series of living acts. It is thus that habits are formed, which give strength for the present, and abundant encouragement for the future.-Nor is this all. If our habits are the opposite of conscientious; in other words, if we disregard the suggestions of the moral sense, and, in repeated and frequent instances, throw contempt upon its authority, the probability is, that the edge of its perception will be blunted, and that it will be partially paralyzed and weakened in its operation. It may be difficult, in some respects, to explain how this result takes place; but the result itself seems to be beyond doubt. In truth, it may be regarded as only one form or instance of what appears to be a general fact in our mental constitution, viz., that all the powers of the mind suffer under a system of inactivity and repression. Action, and action, too, in a given manner, is their natural food, their appropriate aliment; and when, in consequence of any obstacles that may be thrown in their way, they are deprived of this, they wither away, and become gradually more and more undiscriminating and powerless, although it cannot be said as a general thing, certainly not in the case of the conscience, that they suffer an absolute extinction.

306. Of the importance of correct morals in connexion with our civil and political situation.

We bring what has been said to a conclusion, necessarily brief as it is, by the single remark more, that this subject, while it is exceedingly important to all persons, is particularly so to the citizens of this country. In this remark we have particular reference to the popular form of our government. A government which is based in power that is lodged somewhere else than in mere public sentiment, may by possibility sustain itself amid the prevalence of loose moral principles. But it is otherwise in a government which depends for its support upon the opinions of the people. If there be any truth which the history of all ages has clearly established, it is, that a republican form of government cannot be sustained for any length of time without purity in the public moral sentiment. In this country, everything of a civil and political nature depends upon public opinion. There is nothing in the whole length and breadth of our civil and political institutions, from the Constitution of the Union down to the charters of the humblest municipal corporations, which is not susceptible of being changed, amended, and even abrogated by the power of the popular voice. So that it may be said with a great degree of truth, that the permanent law of the country, that which creates, regulates, and preserves the whole vast system of written and prescriptive law, is to be found in the intelligence and the virtue of the community. How deplorable, then, will be our situation, if the time shall ever come when the people of the United States shall permit themselves to disregard or to underrate the important subject of correct morals!—It is an easy matter to proclaim in the corners of the streets the excellence of democratical institutions; but it is beyond all question, that every man is to be set down as essentially indifferent to their welfare who is not willing to sustain the testimony of his declarations by the substantial verification of a virtuous life. He who deviates from the standard of strict rectitude, whatever may be his professions in behalf of popular rights, deviates in an equal degree from the standard of genuine republicanism.