58 
in theory, it was nothing till it could be set a-working, and 
W °80. 1 But > we must contemplate habit as a moral force acting 
on the individual. In one point of view it works at an - 
vantage on society. Societies live through protracted periods 
of time. A power with indefinite time at its command how- 
ever “lowly it may work in the changes which it produces 
may in tinfe effect considerable revolutions. But 
five to-day and die to-morrow, and unless a moral force can 
be brought to bear on them which is rapid m its operation, it 
is impossible that one who has sunk into confirmed 
whose moral and spiritual vision has become darkened, shou 
Vip phanjrGd into a virtuous character. . -i 
81 Let us consider the nature of the moral power which 
the philosopher could bring to bear on the md ^ ld ^ 
the Lencv of habit. As I have already pointed out, the lirst 
obstacle which he had to encounter arose from the manner m 
which the present and the past had entwined themes with 
his beins* He was unable to commence operations on him as o 
a taiuUrasa. There had been imprinted on hie being .the whde 
influence of the past; and the moral and 
with which he was surrounded was the only one which he had 
to breathe. The philosopher had either a state of moial cor- 
ruption or of imperfect self-command to begin with Even 
where the voice of reason was audible, against ^ dl0 ^® s 
stood in fierce array the violence of the ;P*“- f^The 
was the work of habituating men to virtue to be begun i • iiw 
renlv of course, would be, you will become virtuous by doi g 
vir tlous actions. But how was a man to do virtuous actions, 
when the eyes of his moral perceptions were perhaps ^em*! 
or the violence of his passions were impelling him to vice . _ lo 
use a very ordinary illustration : while the grass was growing, 
hhorseCas starring; and before it could become suffimenty 
high for him to feed on, he died. The power of habit to 
create virtuous principles would be slow under the most 
favourable condiiLs, even if there had been no passions to 
contend against; but against their violence xt was ne^ly 
impotent. Habit is an admirable power but it requires 
virtuous state of morals to commence its operations with 
before it can exert influences for good. The only p P°J er .^ n 
can supply such an influence, as we shal see hereafter, is con- 
viction or faith, and without it it is nearly powerless. Where 
virtuous principles do not exist m some force, habit will con 
firm vicious tendencies instead of creating virtuous ones 
32. It was not therefore without reason that the most 
lightened thinkers took refuge from the despair occasioned by 
