Page:Philosophical Review Volume 9.djvu/422

406 By the formation of the fixed habit of virtue, we find that well-doing as such gives us satisfaction, and that in this sense "virtue is happiness." "By accustoming ourselves to any course of action, we get an aptness to go on, a facility, readiness, and often pleasure, in it. The inclinations which rendered us averse to it grow weaker: the difficulties in it, not only the imaginary but the real ones, lessen: the reasons for it offer themselves of course to our thoughts upon all occasions: and the least glimpse of them is sufficient to make us go on, in a course of action to which we have been accustomed. And practical principles appear to grow stronger, absolutely in themselves, by exercise; as well as relatively, with regard to contrary principles, which, being accustomed to submit, do so habitually, and of course. And thus a new character, in several respects, may be formed; and many habitudes of life, not given by nature, but which nature directs us to acquire."

In this way duty loses its character as constraint, and gains the willing compliance of all the complex elements of human nature, which respond in ready and eager submission to its call. "When virtue is become habitual, when the temper of it is acquired, what was before confinement ceases to be so, by becoming choice and delight." Thus goodness may grow to be the determining element of character, and as it becomes more and more of "an uniform continued principle of action, conducted by reason," fashioning a like temper and character, man approaches the ideal of the divine perfection and holiness. So, too, the good man 'finds his account' in goodness. Persons in all ages bear witness to the fact that they find their satisfaction in the pursuit of virtue, and that they consider an evil act as great a violence to self as any external force. Thus conscience inevitably would acquire power in addition to its authority, as in the ideal formation of good habits, which Butler pictures in the Analogy.

A further reason for asserting the ultimate harmony of virtue