The legitimate use of all our faculties induces also not only increased facility, but increased _enjoyment_. The more the intellect is trained, the more agreeable its exercise. The more our social nature is developed by use, the more its powers are developed and its _blessed_ influence increased. The more our moral nature is exercised, the more vigorous becomes our sense of justice and the sensibilities of conscience, and the more pleasing their exercise. And the more the will is exercised in controlling every other faculty by the rules of rectitude, the more easy and delightful is this power of self‐control. The influence of habit in regard to the great law of _sacrifice_ for the _best_ good of all, is especially to be regarded. Such is its power that, in many cases, self‐sacrifices that at first were annoying, or even painful, become sources of the highest and noblest enjoyment. Another not less important influence of habit is, in regard to those modes of enjoyment which are most important to the commonwealth, and most happifying. The pursuit of these increases both desire and capacity for gratification, while those less important and more dangerous, if made the leading object of pursuit, diminish capacity while desire is increased. Thus the happiness gained in giving and receiving affection, in causing happiness to others, and in rectitude of action, all increase both the desire and the capacity for these important and elevated modes of enjoyments. Nor is there any danger of excess in forming habits in these directions. But the pleasures of the senses and the pursuit of power, honor, and other enjoyments that terminate in self, are liable to excess, and this excess diminishes the capacity for enjoyment, while the ceaseless craving of desire remains. Thus it appears that a mind that forms habits of happiness‐making according to right rules, becomes more and more strongly drawn to that course by finding more and more enjoyment in it, while a mind that pursues as a chief end the enjoyments that terminate in self, constantly loses capacity for such good, and yet the desire for it drives on to vain and cheerless efforts. Another ominous fact in our mental nature is, the effect of habit in diminishing the control of the voluntary power. When any excessive or illegitimate mode of exercising the faculties becomes a ruling passion, the _change_ of a habit thus formed becomes more and more difficult in exact proportion to the continuous repetition. Even when men see and feel that a habit is formed that increases their sorrow and diminishes their enjoyment, and that another course would render them every way nobler and happier, they find their purposes of change often are powerless. The control of the will continually yields to the force of habit, and so they are hopelessly driven on in their fetal pursuits.