ease, and plenty that will abound, will receive an increasing force and impetus; the number of mouths to be fed will have no limit, but the food that is to supply them cannot keep pace with the demand for it; we must come to a stop somewhere, even though each square yard, by extreme improvements in cultivation, could maintain its man:  in this state of things there will be no remedy, the wholesome checks of vice and misery (which have hitherto kept this principle within bounds) will have been done away; the voice of reason will be unheard; the passions only will bear sway; famine, distress, havoc, and dismay will spread around; hatred, violence, war, and bloodshed will be the infallible consequence, and from the pinnacle of happiness, peace, refinement, and social advantage, we shall be hurled once more into a profounder abyss of misery, want, and barbarism than ever, by the sole operation of the principle of population!”—­Such is a brief abstract of the argument of the Essay.  Can any thing be less conclusive, a more complete fallacy and petitio principii?  Mr. Malthus concedes, he assumes a state of perfectibility, such as his opponents imagined, in which the general good is to obtain the entire mastery of individual interests, and reason of gross appetites and passions; and then he argues that such a perfect structure of society will fall by its own weight, or rather be undermined by the principle of population, because in the highest possible state of the subjugation of the passions to reason, they will be absolutely lawless and unchecked, and because as men become enlightened, quick sighted and public-spirited, they will shew themselves utterly blind to the consequences of their actions, utterly indifferent to their own well-being and that of all succeeding generations, whose fate is placed in their hands.  This we conceive to be the boldest paralogism that ever was offered to the world, or palmed upon willing credulity.  Against whatever other scheme of reform this objection might be valid, the one it was brought expressly to overturn was impregnable against it, invulnerable to its slightest graze.  Say that the Utopian reasoners are visionaries, unfounded; that the state of virtue and knowledge they suppose, in which reason shall have become all-in-all, can never take place, that it is inconsistent with the nature of man and with all experience, well and good—­but to say that society will have attained this high and “palmy state,” that reason will have become the master-key to all our motives, and that when arrived at its greatest power it will cease to act at all, but will fall down dead, inert, and senseless before the principle of population, is an opinion which one would think few people would choose to advance or assent to, without strong inducements for maintaining or believing it.