but to Ao justly, and to love mercy, and to walk humbly with thy God ?" (Mic. vi, 8). In our lapsed estate, to regain the lofty completeness we must trace our way back by the same steps ; for penitence is the fit condi- tion to our restoration to moral rectitude through divine clemency and fdelity (1 John i, 9).
Literature. — One of the earliest treatises on the sub- ject in English is Paley's Moral Philosophy (Loud. 1785 ; often reprinted with extensive modifications by later editors) ; but it essentially ignores conscience, and has generally been reprobated by sound moralists. See Blakey, Hist, of Morals (4 vols. 8vo) ; Garve, Different Principles of Moral Philos. (from Aristotle to 1798) ; Channing's Jouffroy, Introd. to Moral Philos. (includes a critical survej' of modern systems) ; Doddridge, Lect- ures; Helshum, 3Ioj-ul Philos. ; Gishourne, Principles of Moral Philos. (1789) ; Grove, 3Ioral Philos. ; Pearson, Theory of Morals (1800) ; Beattie, Moral Science (Ed- inburgh,'1816, 2 vols.); Taylor {.i.), Sketch of Moral Philos.; 'YMxnhviX, Principles of Moral Science; Smith (J, S,), Lectures on Moral Philos.; Stewart, Outlines of Moral Philos. ; and his Active and Moral Poivers; and Progress of Ethical Philos. in Europe; Merivale, Boyle Lectures, \^&i\ Calderwood, //aret?-6ooZ; of Moixil Sci- ence (Lond. 1872, 8vo) ; Gillett (E. H.), The Moral Sys- tem (N. Y. 1874, 8vo), the latest and best work on the subject. Among express treatises on the general sub- ject, we may name, as being best known and most ac- cessible in this country, Wayland, Elements of Moral Sciertce (Bost. 1835, 12mo) ; Whewell and Henry, Mo?-- als (Bost. 1839) ; Alexander, Outlines of 3f oral Science (N, Y. 1852) ; Hickock, Moral Science (N. Y. 1853); Upham, Moral Philos. (N, Y. 1857, 12mo) ; Winslow, Elements of Moral Philos. (N. Y, 1857, 12mo) ; M, Hop- kins, Lectures on Moi-al Science (Bost. 1862, r2mo) ; ibid.. Law of Love (N.Y. 1869, 12mo). The periodi- cals which contain valuable articles on this topic are : Christian Examinei; vii'i, 265; xviii, 101; xix, 1, 25; xxviii, 137; xxix, 153; xxx, 145; xli, 97; xlix, 216; lii, 188 : Christian Rev. vii, 321 ; Princeton Rev. v, 33 ; vii, 377; xviii, 260; xx, 529; 3feth. Qu. Rev. v, 220; New-Englander, Oct. 1870, p. 549 ; Brit, and For. Ev. Rev. Jan. 1874, p. 183 ; Lond. Qu. Rev. iii, 1 ; vi, 407 ; xi, 494; xlviii,83; Oct. 1873, art. v; jSt6. .Sr/c/T/, April, 1873, art. ix ; Edinb. Rev. vii, 413 ; Ixi, 195 ; xci, 86 ; Prospect. Rev. i, 577; ii, 400; North Brit. Rev. xiv, 160; Westm. Rev. i, 182 ; ii, 254 ; xii; 246 ; North A mer. Rev. Ix, 293 ; Contemp. Rev. July, 1872, art. vii. See Morals.
Moral Science. See Moral Philosophy.
Moral Sense is a term frequently used to desig- nate the conscience. It is believed to have originated with lord Shaftesbury, who contended for the existence of disinterested affections in man, as against Hobbes (q. v.), and in anticipation of what Hutcheson (q. v.) afterwards advocated. Whatever we may think of the principles involved, the term iforal Sense itself is in- correct, however, in at least two essential particulars in which that faculty differs from the characteristics of the senses. In the first place, these latter are exercised upon ea-('«7JrtZobjects, whereas the conscience {avvtiS-qaig, con- sciousness, or self-knowledge) is exclusiveh' introversive or subjective, and passes in review only the acts or states of the individual himself. Secondly, the senses give us absolute and invariable information of the real properties or relations of things, and when acting normally they never mislead or deceive any one as to the facts in the case ; while conscience is so subjective that it conveys to us intimation only of a relative character, and hence af- fects different persons quite variously in respect to the same act or condition of things, according to the habit of mind, or education, or preconceived notions. In short, conscience is a seme only in the general signification of an impression or influence of an emotive nature. It has usually been defined as that faculty of the mind by which we become aware of the moral quality of an act (purpose, sentiment, etc.), and arc suitably (i. e. agree-
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