it is established or formed and strengthened.
IV. It is indeed, in consequence of the law of habits that temper or character is formed, for tho all the affections of mankind be, and must be originally from nature; and art, or exercise, cannot create, but can only make some change to the better or worse upon what nature hath implanted in our breasts; yet habit is the nurse of all affections: it is by repeated acts that any one is wrought into temper or becomes habitual. Whatever temper we would form, we must do it not merely by enforcing upon our minds, a strong conviction of its usefulness and reasonableness; but chiefly by exerting ourselves to call forth into action the affections which constitute it; by exercising them frequently, or by various acts; and that without intermission till the point is gained; that is, till these affections are become strong, ready to go out into action on any proper occasion; and we have contracted a propension to exert them. This is the way temper or character is formed. And by this means, it is in our power to change any temper we may have contracted, and to form ourselves to any desireable one. And this leads me to observe, that the chief benefit of the law of habits, is our being able in consequence of it to acquire the deliberative temper or habit: that is, the habitual power of enquiring and judging before we choose or<105> act; the opposite to which is the habit of acting precipitately, and in blind, slavish obedience to every fancy or appetite that assails us. Whatever metaphysical janglings there have been about the freedom of our will; our moral dominion, liberty, and mastership of ourselves certainly consist in the established habit of thinking well before we act; insomuch as to be sure of ourselves, that no fancy or appetite shall be able to hurry us away into action, till reason and moral conscience have pronounced an impartial sentence about them. It is this command over ourselves, this empire over our passions, which enables us to put trust or confidence in ourselves, and renders us sure and trust-worthy in society to others. In it do true wisdom and freedom lie. And as it ought to be the chief business of education to form early this deliberative habit and temper in young minds; and the constant employment of every man to preserve and maintain it in due strength; so the only way to attain to it, or uphold it, is, 1. By inculcating upon ourselves the excellence and usefulness of it, and the manifold disadvantages that redound from the want or weakness of it. And, 2. by practicing ourselves in choosing and acting after the deliberative judicious manner; in habituating ourselves to call all sorts of ideas, fancies, and motives to a strict account; or in accustoming whatever opinion or desire claims our pursuit, to give in its reasons at the bar of reason, and to wait patiently its examination and sentence. Thus alone is the right moral temper formed. And these two exercises will be the constant employment of every one, who aims at the improvement and perfection of his mind; or at acting like a rational creature, and with true inward liberty and self-dominion, which, like every other habit, can only be acquired by practice and custom. ’Tis no matter as to the present case, how the will is determined, by motives or by desires, by the last act of the judgment, or by the mind itself, that is,<106> by its own self-motive power. For whatever be the meaning of such phrases, ’tis as certain, that command over ourselves is liberty, as that being so enthralled by any appetite, as not to be able so much as to examine its pretensions before we yield to it; or being so habituated to desultoriness and thoughtlessness, and blind rash choice, as not to have it in our power to think or judge before we act, is vile slavery and impotence.
It is therefore this law of our nature that renders us capable of liberty or of being free moral agents.
Thus therefore it is really in consequence of the law of habits, that we are capable of liberty, or are free agents.a
Conclusion from the whole.
Now, I think from what has been said of the association of ideas and of habits, we may justly conclude, “That the laws relating to them are of great use in our nature, either necessary, or fitly chosen. And consequently, that no effects which take their rise from them, are evils absolutely considered, or with regard to the whole frame and constitution of the human mind.”
A useful corolary.
But there is a truth, which necessarily results from what hath been laid down, that may justly be added to this article, by way of corolary; and it is this, “That even in an absolutely perfect constitution of things, where the law of habit and association takes place, if knowledge be progressive, and gradually acquireable in proportion to application to improve in it, and consequently minds must be in an infant state at their entrance upon the world; some associations and habits must be early formed by minds in such a state<107> of things, which ought to be broken, and yet which cannot be broken or dissolved by reason without difficulty and struggling. For it is impossible, but some ideas, by being frequently presented to the mind conjointly must associate, which ought not to be associated; or the association of which is contrary to happiness and reason.” But this observation, so plainly follows from what has been proved, that it is needless to dwell longer upon it. I shall therefore but just add, that if any one will pursue it in his own mind through all its consequences, he shall find a solution arising from it to many objections made against the present state of mankind; to those especially which are taken from the prevalence of vice in the world: for wrong opinions must produce wrong choice and action: and yet of most wrong choices, it may be said, Decipimur specie recti.37
Another class of laws relative to our guiding principle and our moral conduct.
Let us therefore proceed to examine the laws relative to our reason, moral sense, and the rule and standard of our moral conduct with which we are provided and furnished by nature.
Our excellence consists in our having reason and a moral sense to guide our conduct.
What moral reason is.
We have already considered our constitution with regard to knowledge. But in an enquiry into human nature, it is certainly proper to take yet a further view of our frame with respect to our moral conduct and guidance; or of the powers we are endued with, to direct us in the management of our affections, and in all our actions; and of the rules or laws nature hath set before us for our measure and guide. Reason, as it relates to our moral conduct, may be defined to be, “Our power of making<108> a just estimate of human life, and its principal end, by connecting things past and to come with what is present; and thus of computing our true interest, and discovering what is best and fittest to do in any case; or contrariwise, what is opposite to our interest, and unbecoming our natural rank and dignity.”a Now, that we have such a faculty is readily owned: nor does any one hesitate to assert, that our chief excellence above lower animals void of reflexion consists in our having it. ’Tis for this reason we assume to ourselves the name and character of moral agents. We may observe a nice, subtle and uninterrupted gradation in nature from the lowest degree of meer perceptivity to this perfection man is distinguished by, thro’ many intermediate steps gradually ascending one above another, without any chasm or void. Thus, nature is full and coherent.
How we rise in the scale of being by our reason: it is all our force, or at least our chief one.
Far as creation’s ample range extends,
The scale of sensual, mental pow’rs ascends:
Mark how it mounts to man’s imperial race,
From the green myriads in the peopled grass!
What modes of sight, between each wide extreme,
The mole’s dim curtain, and the lynx’s beam:
Of smell the headlong lioness between,
