become second nature; that is, should become habit--and which are not
certain and secure until they have grown into habits. For example, it is
wholly desirable to have the habit of attending church, of personal
devotions, and of resisting temptation, so well fixed that the acts
required for each take care of themselves with a minimum of struggle and
decision each time the occasion arises. Not only will this method
require less strain and compulsion on our part, but it will result in
more uniform churchgoing, attention to devotions, and the overcoming of
temptation.

The age for habit forming.--The principle, then, is simple and clear.
At the beginning of the child's contact with the church school he cannot
grasp the broader and deeper meanings of religion; but he can during
this period be led into the doing of right acts and deeds, and thus have
his religious habits started. At a time when his brain is yet unripe,
and hence unready for the more difficult truths or the more exalted
emotions of religion, the child is at his best in the matter of
habit-forming. For habits grounded in early childhood are more easily
formed and more deeply imbedded than those acquired at any later time,
and they exert a stronger control over the life.

How habits grow.--But habits do not come of their own accord; they
must be gradually acquired. Immediately back of every habit lies a chain
of acts out of which the habit grows. Given the acts, and the habit is
as sure to follow as night the day. Hence the great thing in religious
instruction of the young is to afford opportunity for our teaching to be
carried as immediately as may be over into deeds.

As we make the desired impressions upon the minds of our pupils, we must
see that the way is reasonably open for _expression_. The lessons should