definition of improvement is change for the better. They, therefore, who profess themselves enemies in the lump to all change and innovation whatsoever, must so far be enemies to improvement. Yet improvement is an alteration not so much in the nature of a thing, as in its state of progress. It is that sort of change which consists rather in completion than in subversion. It is that sort of change which is brought about by time and opinion, the diffusion of intelligence, and the regular course of events. It can seldom, therefore, require any violent inroad upon existing constitutions, any forcible invasion of actual rights.

We have, indeed, always thought, that the question of general amelioration has been mixed up, infinitely too often, and in infinitely too great a degree, with immediate politics, and tenets of religious faith. We say, generally, that improvement may go on, and yet both these things be left as they were. It is true that under a grinding despotism, or amidst a licentious anarchy, improvement is not to be expected. It is a plant which can grow to its full beauty and height only in the soil of liberty-where there is freedom of action, and freedom of opinion. Again, when a degrading superstition enchains the mind, sours the affections, prevents liberal instruction, and destroys all charitable feeling, such misnamed religion is indeed a powerful bar to human advancement in knowledge, in happiness, and in virtue.

But in most cases, the mere form of government or religion is of little consequence. Improvement is rather a question of political economy and social philosophy. It might almost as well be made a question of absolute party, as of immediate politics. Whether the constitution of a state be a limited monarchy or a republic-whether its chief magistrate be called king or president-whether its parliaments sit for one year, or for three years, or for seven-are circumstances which can never materially affect the general amelioration of mankind. When a man asserts the affirmative proposition, that they can or must materially affect it, he has either never thought upon the subject, or he chooses to misunderstand and misrepresent it. And so it is with religion. The species may be improved ; while the religious belief of every individual remains undisturbed, and is left between himself and his own conscience. With regard to the young, whose tenets are to be formed,

by far the safest plan, generally speaking, is to train them in the established religion of the country, and instil at the same time into their minds, the feelings of tolerant kindness and brotherly affection for all honest men, who belong to a different persuasion, or a different sect professing the same faith..

We at least have the good fortune to possess a government and a religion, which presents no obstacle to the advancement of the human race. Man, when arrived at his highest pitch of happiness and refinement, could hardly require a better form of polity than the present constitution of England. Nor can it be truly said of the established religion of our fathers, that the spirit of Christianity, is hostile to the spirit of moral and intellectual improvement; that there is one tenet or one precept in the gospel incompatible with the best interests of man -with universal harmony, and peace, and comfort—with the highest cultivation of our mental powers-the most perfect amelioration of our social state. We rejoice to conclude our answer to a somewhat plausible objection with this most gratifying impression on our hearts.

We now think that the possibility of human improvement has been proved-not indeed to a mathematical, but almost to a moral certainty. They who have considered our premises with candour and attention, can hardly deny the conclusion which we draw. Our arguments, it will be recollected, have been deduced from facts, from reason, and from analogy. We have demonstrated that the capabilities of the species are unlimited; or rather, that no limits have been marked outno visible and actual line of demarcation has been drawn, between attainable and unattainable perfection:-that these capabilities have never been sufficiently developed :—that it is universally allowed, that there are certain periods and states of society, in which amelioration is practicable, and by a necessary consequence, if this circumstance is coupled with the vastness of human capabilities, that it is practicable in all: that man has improved, and therefore that he may still improve. Again, we have shewn, that the three great causes, which have chiefly impeded the progress of mankind are by no means natural causes-essential to our condition-inseparably connected with our constitution-and therefore insuperable barriers to the career of gradual amelioration: in a word, that

the mere existence of vice can never be a sufficient reason, why the influence of vice should not be diminished; nor the existence of ignorance, why the darkness of ignorance should not be enlightened; nor the existence of want, why the pressure of want shall not be alleviated: and therefore the mere existence of the three, why men should not become better, wiser, and happier, than they are: moreover, that the collateral and minor causes are still less capable of throwing insurmountable impediments in our path. Lastly, we have removed, or endeavoured to remove, the three principal objections to which our theory seemed liable.

They, who are initiated in inquiries of this nature, must be well aware, that we have restrained ourselves to the very narrowest boundaries, at all compatible with the proper treatment of the question. If we had not been more anxious to compress our opinions into their present form, than to expand and develope our ideas to the utmost-to exhibit our reasonings in every shape and light, which they were capable of assuming to range in the extensive field of historical deduction-to heap fact upon fact, argument upon argument, and quotation upon quotation-we might with very little additional labour have produced a formidable book, at least imposing in its bulk. But we have imagined that a popular treatise might have more effect in the existing temper of the public mind, than a volume of philosophy. As it is, we have written more than it was our original intention to write: but we should disdain to apologize for trespassing upon the patience of our readers, on a subject of such infinite importance as the possibility of improving the general condition of mankind. would rather hope, that they will have courage to follow us through the vast and various practical discussions to which our demonstration of the practicability of amelioration is meant to lead. They will have more chance of being amused by the different authorities which we may adduce, and the different speculations, which we may mention, when we come to examine the several systems which have been framed by the sages and speculative politicians of ancient and modern times.

We

Ours, it is true, is a subordinate and humble office. They who do the good must be placed in a far higher rank than they who only prove that it can be done. Yet the demon

stration of the possibility is much-and for many purposes is every thing. In such a case, if the power exists, and is shewn to exist, the will cannot be wanting. Improvement, if possible, ought to be steadily attempted; and if, being possible, it is steadily attempted, improvement must result.

For seeking to advance the amelioration of their species, men have indeed all the finest, and most powerful motives, which can stimulate them to the attainment of any earthly end. The appeal is made both to their understandings, and to their hearts: they are urged forward at once by their duty, and their interest, by philanthropy and by selfishness: by the ennobling nature of the task, and the sublime satisfaction and self-respect which must attend its prosecution. Full and glorious scope is afforded for the most conspicuous talents, and the most commanding energies, by the study of raising man to still higher perfection, in countries where he is already, to a certain extent, enlightened, virtuous, and wealthy: and lifting poor human nature from its state of wretchedness and degradation in regions where it is, like the Scotland of Shakespeare,

"Almost afraid to know itself."

The only real danger seems to be, that such extended benevolence should be lost in the grandeur and vastness of its contemplations; be bewildered by the infinite variety of good to be achieved; and sink beneath the boundless continuity of employment, which is offered to its inspiring, generous, and self-rewarding exertions. But we have here this solid consolation, that any great and worthy task in which man can be engaged has always a tendency, in proportion to its own magnitude, to expand his intellect, exalt his capacities, and enlarge his conceptions. This is no party-question. They, who attempt to make it one, are the worst conspirators against the happiness of men; and the curse of all posterity will light upon their heads.

It may be said, that we are enthusiasts :-but in such a cause, God forbid that we should not be enthusiasts. God forbid, that we should be destitute of that lofty and most useful enthusiasm, which finds no impossibility, because it fears none: which, without losing or endangering the object at which it aims by absurd visions, or perilous precipitation,

encounters obstacles at which cautious timidity would shudder; and crushes opposition, which chilness or littleness of spirit would shrink from combating. We shall conclude, then, by the simple but earnest declaration, that if we may judge from our own feelings, it is enough to have proved the possibility of ameliorating the general condition of the species, to animate men to a pursuit, which looks not to partial, or temporary, but universal and enduring, good-which embraces-not a country-not a province-not a kingdom-not England-not Europe-not the civilized portion of the globe, but the whole earth, inhabited or habitable-which grasps, not a single period, but the present generation, and posterity to the remotest times-which, in one word, comprehends all mankind, throughout all ages.

CAMBRIDGE UNIVERSITY ELECTION.

Ingenuas didicisse fideliter artes !!!

It was at a season of much tranquillity that the members of the university of Cambridge were called upon to make choice of a representative in the great council of the nation. It happened that the public mind was at the moment otherwise unoccupied, that it was an individual casualty, not a dissolution of parliament which created the vacancy, and that the university therefore stood forth alone, under the immediate inspection of every eye, to exercise its franchise. Upon such an occasion the patriot might surely felicitate himself in the hope that, from the manner in which it discharged its trust, other corporations would receive a lesson alike authoritative and instructive. He might surely expect, that in the discretion with which it selected its object, and in the integrity with which it acted on that discretion, the proper virtues of an elective body would be exhibited in all their lustre. He might feel assured that those pestilent mob-orators, with whom detraction of the upper and educated classes of the community is so favourite a theme, would receive their due rebuke; and that, on the other hand, those who are so ready to inveigh against the ignorance and venality of the vulgar, would be