In the philosophy of history, the moderns have very far surpassed the ancients. It is not, indeed, strange that the Greeks and Romans should not have carried the science of government, or any other experimental science, so far as it has been carried in our time; for the experimental sciences are generally in a state of progression. They were better understood in the seventeenth century than in the sixteenth, and in the eighteenth century than in the seventeenth. But this constant improvement, this natural growth of knowledge, will not altogether account for the immense superiority of the modern writers. The difference is a difference not in degree, but of kind. It is not merely that new principles have been discovered, but that new faculties seem to be exerted. It is not that at one time the human intellect should have made but small progress, and at another time have advanced far: but that at one time it should have been stationary, and at another time constantly proceeding. In taste and imagination, in the graces of style, in the arts of persuasion, in the magnificence of public works, the ancients were at least our equals. They reasoned as justly as ourselves on subjects which required pure demonstration. But in the moral sciences they made scarcely any advance. During the long period which elapsed between the fifth century before the Christian era and the fifth century after it little perceptible progress was made. All the metaphysical discoveries of all the philosophers, from the time of Socrates to the northern invasion, are not to be compared in importance with those which have been made in England every fifty years since the time of Elizabeth. There is not the least reason to believe that the principles of government, legislation, and political economy, were better understood in the time of Augustus Caesar than in the time of Pericles. In our own country, the sound doctrines of trade and jurisprudence have been, within the lifetime of a single generation, dimly hinted, boldly propounded, defended, systematised, adopted by all reflecting men of all parties, quoted in legislative assemblies, incorporated into laws and treaties. To what is this change to be attributed? Partly, no doubt, to the discovery of printing, a discovery which has not only diffused knowledge widely, but, as we have already observed, has also introduced into reasoning a precision unknown in those ancient communities, in which information, was, for the most part, conveyed orally. There was, we suspect, another cause, less obvious, but still more powerful.