136 THE REV. H. J. CLARKE ON THE 
capable of, are due to its Author. Here, then, we have a 
scientifically sure foundation for the first and great com- 
mandment. But for the fulfilment of this, and of the num- 
berless subordinate commandments which it comprehends, a 
spirit of reverential faith and love is obviously indispensable, 
and, in proportion as the requisite sentiment is developed 
and educated, the manifold intimations from which religious 
duties may be inferred are observed and correctly inter- 
preted. 
In the next place, it may be made manifest that we have 
not far to seek, if we inquire after some fundamental 
principle of scientific value, available for determining each 
man’s duty towards his neighbour. Whosoever wishes to 
arrive at it has only to imagine himself in his neighbour's 
place, and from the standpoint to which he has thus trans- 
ferred his intellect and sentiments to reflect what sort of 
treatment he would now deem reasonable and considerate. 
In doing this he is plainly not adopting an arbitrary method 
of getting at the truth he is in search of: a self-evident pro- 
priety, an unmistakable analogy to conditions of all sorts 
and kinds under which a naturally expected balance or 
symmetrical arrangement is brought about declares it at 
once to be the right method. On the supposition that he 
puts it in practice, then, to use a Scripture phrase, his way is 
equal. He can claim no praise, as for a work of supereroga- 
tion; he has done no more than he was bound to do. True, 
he has rendered himself lovable, yet certainly not by any 
word, or other token, from which it might be gathered that 
he expected to be credited with an act of gratuitous favour 
and laudable generosity, but merely because his sympathies 
proved equal to the occasion. For, as befits a nature m 
which heart and intellect are intended to work together, the 
recognition of the duty was their united act, and accordingly, 
being emotional, as well as rational, it was effectual. 
For the fulfilment of the second commandment, however, 
no less than of the first, the necessity of moral culture and 
education is apparent. But by what process of reasoning 
are the seeming evidences of this necessity, whether as 
regards the first or the second commandment, held to war- 
rant the conclusion that those evidences are illusory, from 
which it is commonly inferred that man has been endowed 
with a@ capacity for moral discrimination? Surely, it would 
be transparent folly to argue that, because children could 
not be profitably consulted with a view to the modification 
of the laws regulating marriage and divorce and the framing 
