It is doing or refusing to do, from a law-abiding regard to consequences, that constitutes self-discipline. Papists wholly err in teaching the repression of bodily desires as in itself virtuous. Indulgence may be either an obstacle or an aid to moral progress, according to our reason for indulgence. When we can repress an appetite or passion whenever indulgence would be wrong, its mastery over us is broken; and when the passions and appetites act rightly, from force of virtuous habit, without direct volition, discipline is complete. Ascetic acts are only useful as _means_, and so long as they are _ascetic_ (askesis) are proofs of imperfect obedience. Discipline is good only _as_ discipline; and when complete, changes from a struggle between principle and inclination, to a spontaneous habit, and permanent mental peace.] [100] [Chalmers objects to this hypothetical fall of man, that it wants harmony with the Scripture account. But I do not see the force of the objection. Butler _of course_ does not copy the Scripture account, for he would then depart from the aim and nature of his book. The Bible says man fell _suddenly_, no less in his state than in his character. Butler says that we could not reason out _how much_ disorder and damage would ensue from the first sin: and in saying this, avoids any incongruity with the Mosaic account, which tells us how much. What B. says of the formation of habit, by repeated transgressions, certainly cannot be gainsayed. Adam “died,” the very day he ate the forbidden fruit. The sinner “lives” the very day he believes on the only-begotten Son of God. Increase of guilt, or growth in grace are predicable in both instances. In both also there is an instant transition into a new relationship with God.] [101] [A forced or reluctant obedience is wholly incompatible with earthly happiness; but may, in the highest degree promote our _future_ happiness. It will not _long_ mar our happiness, even here; because being based on principle, and established by habit, it will, in process of time, be superseded by prompt and pleasurable submission. Thus a person _habitually_ virtuous, is hardly conscious of self-denial; a fact noticed by Aristotle. “He who abstains from bodily pleasures and delights, is virtuous in this very abstinence; but he who is troubled by it is undisciplined.” Ethic. Nic. ii. 3.] [102] P. 145. [103] [The student should learn to distinguish between the _kinds_ of necessity. There is--1. “Logical necessity,” which requires the admission of a consequent to a premise 2. “Moral necessity,” which requires means in order to ends. “Physical necessity,” which is the compulsory connection of sequences to antecedents, in the material world. 4. “Metaphysical necessity,” which belongs to God only, as existing eternally and immutably. All these exist and operate, and by them we govern ourselves.