revelation should be ascertained, and that the conditions and limitations within which happiness is possible should be known, otherwise life will be consumed in chimerical pursuits of the unattainable, and in the case of nations will be certain to end, at some time or another, in catastrophes such as we have recently witnessed in Paris. In an enlarged sense it is therefore true to say that the divine will has regard to utility; but the view has this implied condition, that what we regard as utility should in the first place be conformable to what is directly or indirectly known to be the divine precept and command; and, on the other hand, if no advertence is made to revelation or the tradition of the human race, what is called utility, however large and disinterested the speculation may be, it can never be more than the view of an individual or of a section of mankind, which it is highly probable that other individuals and sections of mankind, looking at the same facts, from a different point of view, will see reason to contradict. The _Pall Mall Gazette_, April 12, 1871, says:-- "Between Mr Darwin and utilitarians, as utilitarians, there is no such quarrel as he would appear to suppose. The narrowest utilitarian could say little more than Mr Darwin says (ii. 393):--'As all men desire their own happiness, praise or blame is bestowed on actions and motives according as they tend to this end; and as happiness is an essential part of the general good, the greatest happiness principle indirectly serves as a nearly safe standard of right and wrong.'" Now, there is nothing in this reiteration of Benthamism which has not been thrice refuted by Lord Macaulay in the Essays above referred to. I append an extract more exactly to the point.[17]