wrought upon by two diverse influences-the law of the spirit after the inward man, and the law in the outer man--in the body. A true view of the Will's personality and autonomy, yet as under instruction of conscience and intellect, leads to the idea of accountability, and of transgression as sin and guilt.

SEC. 24.

The reader will notice that in this section the text itself elucidates the ideas abstract, concrete.

Note I. FEELINGS: The beautiful story of Ruth and Naomi is a fine instance of the play of thought and feeling when affections become sentiments.

SEC. 25.

Note 2. ULTIMATE: Incapable of further analysis and definition.

Note 3. OBJECTIVE MEANING: When written. moral law refers us to a special duty or obligation as its object, and so makes use or application of its principle.

SEC. 28. Note 1. WRITERS: For instance, President Hopkins in his "Law of Love and Love as a Law."

SEC. 29. Note 1. IDEAL: Not ideal, because the absolute is self-existent, unconditioned, and not the creature of an idea.

Note 2. SUFFICIENT REASON: To wit, given certain effects, there necessarily exist certain causes of said effects. As in the text, and for another instance: The declaration of one God in the first two commandments is attested to by the criterion of the sufficient reason, for when we study the material universe and behold the numberless marks

of design, we see that these attest to a unity of purpose and will.

SEC. 31. Note 1. PILGRIM STATUE: Said to be the largest statue in the world, from a single block of granite.

NOTES-PART II.

SEC. 34. Note 1. ETHICS comes from the Greek ethos (plural ethē), meaning custom, usage, habit, manners; or that which has become settled rule and law; Latin, mos, mores (morals); for example, see I Corinthians 15: 33: "Be not deceived: evil communications corrupt good manners [ethe].” The adjectives are, Greek ethicos, ethic; Latin moralis, moral.

Note 2. JEHOVAH: The self-evident; the eternal. SEC. 37. VIRTUE comes from vir, man. Thus, what is not virtuous is not manly; and so the essential element is manliness, or duty done in spite of obstacles.

SEC. 40. Note 1. THE RISE OF FAITH:

Dante's view of Divine agency in the origin of faith is given in Paradise, Canto XXIV.

Spiritus sancti, quae est diffusa

Super veteres et super novas membranas."

The copious rain of the Holy Spirit which has been showered upon the Scriptures both old and new.

THE SYNOPSIS.

PART I:

DIVISION I. INTRODUCTORY PRINCIPLES.

SECTION 1. Any principle for morals good enough, people say, provided the practice be good; but the fact is, a wrong idea tends to a wrong act-Locke's sense-knowledge; Hume's skepticism; Kant's a priori; and moral-science requires a groundprinciple wholly within the soul's constitution.

SEC. 2. IN DE OFFICIIS, Cicero notices weighty matters critically discussed upon questions of duty.

No part of life, private or public, can exclude duty. In its culture is all virtue; in its neglect is all baseness. Whoso so institutes the chief-good as to estimate it by his own profit, cannot cultivate triendship, justice or liberality.

Honesty is to be sought for itself alone. Cicero's division of the question of duty into what pertains to the chief-good and what to precepts-a generic distinction. His enwrapt vision and eloquent speech; defines philosophy; reason for a science of morals.

SEC. 3. ANCIENT PHILOSOPHY, by inquiry of nature, came near a true principle. Plato put the chief-good in excellences of body and mind and a disposition for virtue-in virtue alone, yet increased by favoring environment, by wealth, influence, and whatever promotes a habit of virtue, giving rise to a principle of duty, namely, the preservation of nature. Plato's ideal republic-his scheme of education-regards (1) moral-training; (2) physical.

The moral required music and poetry of moral tone, truth in literature and truth to nature; hence Plato's idea-not a mere

drawing out of the faculties-meant a purified soul. The special means noticed.

The cultivation of the reasoning faculty or logic completed the course; its value and its defects.

The morals of the Greek and of all heathen indexed by the character they gave to their gods; hence a reflex tendency to reconcile men to the vices of the gods.

SEC. 4. Greek philosophy as to the leadings of nature.
Self-preservation, the first impulse.

This principle applies to the moral nature.

The Grape-vine in Allegory: The discernment of all means for attaining to the chief-good is beyond the ken of man, and so there must be an appeal to the Divinity—to Pythian Apollo, who enjoins us to know ourselves." What children evidence.

The moral-principle, an uncreated element that has its seat and abode in the constitution of the Creator, as the essential element of his being, that preserves the being of God.

Cicero sought a principle for man that preserves man; for nature, that preserves nature. Why God obeys this principle; why man. This principle dominates nature.

What happiness comes from.

SEC. 5. What clue to truth: What Cicero overlooks.
The branch of morals which the Greeks call politikos.

What a knowledge of heavenly things imparts.

Ancient philosophy falls upon the trail to man's soul nature. SEC. 6. Features in Kant's philosophy—“ universal law;" the à priori character of the moral principle, and of moral intuitions. What they are-the intuition of Duty.

The system of Kant summarized; the transcendental char

acter.

SEC. 7. How we know there is a principle of the good.

The creation of anything wrong in principle—not conceivable. The unbalanced fly-wheel illustrates by its disrupture.

Scripture proof-text as to the good.

Justification in positing "the good" and the love of it as a principle.

The element of abstract duty as of forceful tendency.
The Divine Constitution the true ground of duty.

The ground of morality and the ultimate end distinguished.