he labouring man; both meet with the little
innocent child. All have the same undervaluation of the statue. And if
any man values it preposterously, it will be neither a great
philosopher, nor a labouring man with horny fists, nor a little innocent
and natural child. It will be some crazy simpleton, who dignifies
himself as a man of taste, as _elegans formarum spectator_, as one
having a judicious eye for the distinctions of form. But now, suddenly,
let one of the meanest of these statues begin to stir and shiver with
the mystery of life, let it be announced that something 'quick' is in
the form, let the creeping of life, the suffusion of sensibility, the
awful sense of responsibility and accountability ripen themselves, what
a shock--what a panic! What an interest--how profound--would diffuse
itself in every channel. Such is the ethics of God as contrasted with
the ethics of Greek philosophers. The only great thing ever done by
Greece or by Greek philosophers was the ethics. Yet, after all, these
were but integrations of the natural ethics implanted in each man's
heart. Integrations they were, but rearrangements--redevelopments from
some common source.

It is remarkable that the Scriptures, valuing clearness and fencing
against misunderstandings above all things, never suspend--there is no
[Greek: epoche] in the scriptural style of the early books. And,
therefore, when I first came to a text, 'If when,' I was thunderstruck,
and I found that this belongs to the more cultivated age of Hebrew
literature.

'_And the swine because it divideth the hoof, yet cheweth not the cud,
it is unclean unto you_' (Deut. xiv. 8). Now the obvious meaning is,
_prima facie_, that the ground of its uncleanness was its dividing the
hoof. Whereas, so far from this, to divide the hoof is a ground of
cleanness. It is a fact, a _sine qua non_--that is, a negative condition
of cleanness; but not, therefore, taken singly the affirmative or
efficient cause of cleanness. It must in addition to this chew the
cud--it must ruminate. Which, again, was but a _sine qua non_--that is,
a negative condition, indispensable, indeed; whose absence could not be
tolerated in any case, but whose presence did not therefore, and as a
matter of course, avail anything. For the reverse case occurred in the
camel, hare, and rabbit. They _do_ chew the cud, the absence of which
habit caused the swine to be rejected, but then they 'divide not the
hoof.' Accordingly t