between them, nothing
is holy and good because he commands it, but he commands it because it
is holy and good. Finally, he expounds the relation of Reward and
Punishment to the law of Nature; the obligation of it is before and
distinct from these; but, while full of admiration for the Stoical idea
of the self-sufficiency of virtue, he is constrained to add that 'men
never will generally, and indeed 'tis not very reasonably to be
expected they should, part with all the comforts of life, and even life
itself, without any expectation of a future recompense.' The 'manifold
absurdities' of Hobbes being first exposed, he accordingly returns, in
pursuance of the theological argument of his Lectures, to show that the
eternal moral obligations, founded on the natural differences of
things, are at the same time the express will and command of God to all
rational creatures, and must necessarily and certainly be attended with
Rewards and Punishments in a future state.

The summary of Clarke's views might stand thus:--

I.--The STANDARD is a certain Fitness of action between persons,
implicated in their nature as much as any fixed proportions between
numbers or other relation among things. Except in such an expression as
this, moral good admits of no kind of external reference.

II.--There is very little Psychology involved. The Faculty is the
Reason; its action a case of mere intellectual apprehension. The
element of Feeling is nearly excluded. Disinterested sentiment is so
minor a point as to call forth only the passing allusion to 'a certain
natural affection.'

III.--Happiness is not considered except in a vague reference to good
public and private as involved with Fit and Unfit action.

IV.--His account of Duties is remarkable only for the consistency of
his attempt to find parallels for each amongst intellectual relations.
The climax intended in the assimilation of Injustice to Contradictions
is a very anti-climax; if people were only '_as much_' ashamed of doing
injustice as of believing contradictions, the moral order of the world
would be poorly provided for.

V.--The relation of Ethics to Politics is hardly touched. Society is
born of the desire to multiply affinities through mutual interchange of
good offices.

VI.--His Ethical disquisition is only part of a Theological argument;
and this helps to explain his assertion of the Independence as well as
of the Insufficiency of Morality. The final outcome of the discu