then we have a system of morals which differs in no respect from that of Paley. It may be sufficient for an undergraduate in college so far to investigate the moral nature as to learn the grounds of moral obligation, but it is not sufficient for one who is to undertake the cure of souls.

The book which will give this information is yet to be written. There is a place for a “Treatise on Moral Theology," or for an "Introduction to the Study of Moral Theology."

Such a book as the Master of the Sentences gave, or such a one as the Angelic Doctor gave in the "Secunda Secundæ," would have its value. The mere statement of the virtues as they appear in all the relations of life, and of the vices which arise when the virtues are not cultivated, would have a beneficial effect. It would illustrate and enforce the religious life as presented in the Catechism. It would avoid whatever is subtle and frivolous in those works, and would confine itself to a sober discussion of the virtues and the vices, such as would be instructive to Christian people. It might be a treatise like that of Clement of Alexandria, the " Pædagogus." It would not be a work of casuistry, so called, although it would entertain the questions which might naturally disturb the conscience. It would not be modelled after the books of casuistry, or instruction to a priest how he might place a moral estimate on each act, or the fail

ure of each virtue. It would certainly dwell more on principles, and teach more positively what are the virtues, and why they come to be virtues. It would make more of the moral life as a whole, and how sin has infected the moral constitution.

It appears to me, then, that such a treatise would begin somewhat as Bishop Butler began, - by an inquiry into human nature, and an investigation of the separate principles of the human constitution. Butler's sermons were detached essays. Each one of them is of inestimable value. It exhibits human nature; but, being only occasional sermons, they form only a very incomplete investigation of human nature. What is outlined in the second lecture would require a thorough classification. Man should be exhibited in his whole nature, intellectual, emotional, and conative; whatever he can do, and whatever he does do by the exercise of the powers within him when brought into relations to the world without. The Bible would afford abundant illustration. The Bible in this respect is a wonderful book; for it shows what man is, and what man does, and the relations in which this man stands to God. This man appearing all through the Bible is exhibiting his nature. The virtues, which the Creator intended should spring out of that nature which He constituted, may be seen on all its pages. This analysis and exhibition would, no doubt, require some of the ability of Butler; but it

would also require other qualities which the bishop had not. It would require a perspicuous and forcible style, with the ability of abundant illustration. It would require also an exhaustive analysis of the conscience as a distinct part of the human constitution, and it would require a thorough exposition of the meaning and use of the word conscience in the New Testament. The word certainly ought to have a fixed and perspicuous meaning, but I am afraid that that meaning is not often brought into clear view. I am afraid that what Joseph Cook, in his "Boston Monday Lectures," said of himself, many others may have to say of themselves. He said that "After the close of three years' theological study, to my humiliation I must confess that when I asked myself what I meant by conscience, it was impossible for me to give a distinct definition" (p. 13). I will venture to say that there is no clear and accurate meaning of conscience which will come up in the mind of a Christian congregation when they hear the word read in the Scriptures, or used in a discourse. It appears to me that it is one of those New-Testament words, like repentance, regeneration, or justification, which should, on the mere mention of it, bring to the mind a clear and definite conception. A book on moral theology would certainly leave no doubt of its meaning and of its functions; and the student instructed in moral theology would use the

word without faltering, and leave no doubt of his meaning when he pressed on a congregation the exercise of it.

A work on moral theology would also investigate the nature of sin, and would show what sin is, sin in its relation to all the specific parts of our nature, and in its relations to all the states of life, and in all the conditions in which we may be placed. It would ⚫ exhibit sin which arose from the violation of the laws relating to marriage, from the relations which public trusts create, and which public offices involve. It would undertake to enable one to see in what each specific sin consisted, and what sort of sin involved guilt, and what sort of guilt sin involved. Sermons of those properly instructed in moral theology would not give unreal and exaggerated descriptions of sins, any more than sublimated views of life, which the angels only may be able to live. When a priest undertakes to instruct a Christian congregation, he should have such clear conceptions of sin that he would not create uneasiness and despair, or give false hope and comfort.

I think, again, that a work on moral theology would recognize some actions as distinctly arising out of the new relations which Christianity created, and it might call them Christian morals. But it appears to me that he would recognize the moral life as a part of that being which God created in His own image,

and that the Christian religion comes to this being to refashion him, to regenerate him, to re-create him, to make him holy by giving him a moral motive power. Christianity gives higher motives in the performance of moral duty; but it would not be forgotten that the moral constitution is a creation of God, created in His own image, and that Christianity comes to him, not to make him another being, but to develop the being that God intended man to be, to bring into operation this moral constitution, to enable man under the influence of Christian grace to be just, benevolent, truthful, pure, and obedient. Christianity develops the responsibility of man by showing him his relations to God as He is the Father, the Son, and the Holy Ghost. We claim relationship with all the world, because of our moral and intellectual nature, because we are the same beings, and are intended to live the same life. Missions to the heathen are fatal if they cannot bring a moral motive power which the worshippers of false gods and the adherents to false. systems had not before possessed. It is no concession to the Buddhist to allow the beauty of his moral system, and that in most respects it would produce a righteous life; but beautiful as it is, and true as it is, it is yet powerless to produce its effects without a moral motive power. That motive power, which can alone impart life to his moral system, is the grace of Christian redemption, which the missionary, "the