one, am free to say." In fact, principles of this sort resemble those forms which are sold by law-stationers, with blanks for the names of parties, and for the special circumstances of every case--mere customary headings and conclusions, which are equally at the command of the most honest and of the most unrighteous claimant. It is on the filling up that everything depends. The "greatest happiness principle" of Mr Bentham is included in the Christian morality; and, to our thinking, it is there exhibited in an infinitely more sound and philosophical form than in the Utilitarian speculations. For in the New Testament it is neither an identical proposition, nor a contradiction in terms; and, as laid down by Mr Bentham, it must be either the one or the other. "Do as you would be done by: Love your neighbour as yourself:" these are the precepts of Jesus Christ. Understood in an enlarged sense, these precepts are, in fact, a direction to every man to promote the greatest happiness of the greatest number. But this direction would be utterly unmeaning, as it actually is in Mr Bentham's philosophy, unless it were accompanied by a sanction. In the Christian scheme, accordingly, it is accompanied by a sanction of immense force. To a man whose greatest happiness in this world is inconsistent with the greatest happiness of the greatest number is held out the prospect of an infinite happiness hereafter, from which he excludes himself by wronging his fellow-creatures here. This is practical philosophy, as practical as that on which penal legislation is founded. A man is told to do something which otherwise he would not do, and is furnished with a new motive for doing it. Mr Bentham has no new motive to furnish his disciples with. He has talents sufficient to effect anything that can be effected. But to induce men to act without an inducement is too much, even for him. He should reflect that the whole vast world of morals cannot be moved unless the mover can obtain some stand for his engines beyond it. He acts as Archimedes would have done, if he had attempted to move the earth by a lever fixed on the earth. The action and reaction neutralise each other. The artist labours, and the world remains at rest. Mr Bentham can only tell us to do something which we have always been doing, and should still have continued to do, if we had never heard of the "greatest happiness principle"--or else to do something which we have no conceivable motive for doing, and therefore shall not do. Mr Bentham's principle is at best no more than the golden rule of the Gospel without its sanction. Whatever evils, therefore, have existed in societies in which the authority of the Gospel is recognised may, a fortiori, as it appears to us, exist in societies in which the Utilitarian principle is recognised. We do not apprehend that it is more difficult for a tyrant or a persecutor to persuade himself and others that in putting to death those