I. The soul of man is drawn in different directions by impulses of different kinds; every faculty has its tendency to employ itself in action, and every action may be exercised on good and beneficial objects, or perversely and injuriously. These impulses are often contradictory, and in their earlier action generally transient and occasional; but under a combination of causes they tend to acquire a degree of fixity and consistency among themselves. They then become a permanent principle of movement in the soul, always ready to enter into a state of activity; they form a predisposition to a certain course of action, which grows gradually more easy of repetition, and at last becomes spontaneous, or even indeliberate, and sometimes overcomes the will when this has become weakened by continually yielding. These predispositions, however they are formed, are known in theological language as "habits" of the soul. Some of these habits come to us in the course of nature, they proceed from causes antecedent to our birth, as an inheritance from unknown ancestors, and are said to be part of our natural character. At other times they are implanted in the course of education or are formed by our own deliberate efforts. Sometimes they spring up easily and rapidly, or they may be the result of persevering labour. Frequent exercise strengthens them; neglect causes them to grow weaker and even die out. It is necessary to remember that every habit, like every impulse, is not necessarily good. "Believe not every spirit, but try the spirits if they be of God" (1 John iv. 1). Be careful of this. Habits form your character, and become an important factor in your salvation or eternal loss.
II. Virtue belongs to the category of habits of the soul. It is a permanent predisposition leading men to act in a way that is harmonious with the law of their nature, and therefore productive of good. The good of any being is that which corresponds to the true and legitimate demands of its nature as moulded by the hand of God, which helps it to work out its highest development and attain the end of its existence. Virtue in its general sense is a very wide term. It embraces all that is of the perfection of the rational nature. It is a quality resident in the intelligence and will of man, leading him to seek out and adhere to truth and goodness in all their forms, and to subdue all those impulses of the inferior departments of his being which fight against its higher law. Cultivate your soul like a garden full of plants entrusted to you by God. Leave nothing to accident and chance, but watch over every impulse, and either check or foster it as it accords with or departs from the standard of human perfection derived from God's perfection.
III. Virtue according to its etymology signifies force. It does not consist in a lowered vitality, nor in exemption from temptation, nor in any deficiency in the lower elements of human nature, nor in a colourless tranquillity of life. It is the source of the positive energies of good, which must oppose and ultimately prevail over the negative energies of evil. A virtuous life is a life of continual activity and struggle; it must always be a matter of difficulty, and it requires great strength, courage, self-sacrifice and perseverance, beyond all the daring enterprises of natural energy. To lead an easy life without effort or conflict is always to lead an ignoble life, and generally a degraded one. "The life of man upon earth is a warfare" (Job vii. 1). Virtue that has not been tried by difficulties and temptations may be pleasant, but it is wanting in merit and in resemblance to the virtues of Jesus Christ. Remember that glory is not for sluggards: "The kingdom of heaven suffereth violence, and the violent bear it away" (Matt. xi. 12). Let your virtue be militant and patient.
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