be less than the fecundity of human beings living on any other spot of equal size. Mr. Sadler tells us, that "the ratios of mortality are influenced by the different degrees in which the population is condensated; and that, other circumstances being similar, the relative number of deaths in a thinly-populated, or country district, is less than that which takes place in towns, and in towns of a moderate size less again than that which ex ists in large and populous cities." Therefore the mortality in London must, according to him, be greater than in other places. But, though, according to Mr. Sadler, the fecundity is less in London than elsewhere, and though the mortality is greater there than elsewhere, we find that even in London the number of births greatly exceeds the number of deaths. During the ten years which ended with 1820, there were fifty thousand more baptisms than burials within the bills of mortality. It follows, therefore, that, even within London itself, an increase of the population is taking place by internal propagation.

Now, if the population of a place in which the fecundity is less and the mortality greater than in other places still goes on increasing by propagation, it follows that in other places the population will increase, and increase still faster. There is clearly nothing in Mr. Sadler's boasted law of fecundity which will keep the population from multiplying till the whole earth is as thick with human beings as St. Giles's parish. If Mr. Sadler denies this, he must hola that, in places less thickly peopled than London, marriages may be less fruitful than in London, which is directly contrary to his own principles; or that in places less thickly peopled than London, and similarly situated, people will die faster than in London, which is again directly con

trary to his own principles. Now, if it follows, as it clearly does follow, from Mr. Sadler's own doctrines, that the human race might be stowed together by three or four hundred to the acre, and might still, as far as the principle of propagation is concerned, go on increasing, what advantage, in a religious or moral point of view, has his theory over that of Mr. Malthus? The principle of Mr. Malthus, says Mr. Sadler, iesas to consequences of the most frightful description. Be it so. But do not all these consequences spring equaliy from his own principle? Revealed religion condemns Mr. Malthus. Be it so. But Mr. Sadler must share in the reproach of heresy. The theory of Mr. Malthus represents the Deity as a Dionysius hanging the sword over the heads of his trembling slaves. Be it so. But under what rhetorical figure are we to represent the Deity of Mr. Sadler?

A man who wishes to serve the cause of religion ought to hesitate long before he stakes the truth of religion on the event of a controversy respecting facts in the physical world. For a time he may succeed in making a theory which he dislikes unpopular by persuading the public that it contradicts the Scriptures and is inconsistent with the attributes of the Deity. But, if at last an overwhelming force of evidence proves this maligned theory to be true, what is the effect of the arguments by which the objector has attempted to prove that it is irreconcilable with natural and revealed religion? Merely this, to make men infidels. Like the Israelites, in their battle with the Philistines, he has presumptuously and without warrant brought down the ark of God into the camp as a means of ensuring vic tory:- and the consequence of this profanation is that when the battle is lost, the ark is taken.

In every age the Church has been cautioned against this fatal and impious rashness by its most illustrious members, by the fervid Augustin, by the subtle Aquinas, by the all-accomplished Pascal. The warning has been given in vain. That close alliance which, under the disguise of the most deadly enmity, has always subsisted between fanaticism and atheism is still unbroken. At one time, the cry was, "If you hold that the earth moves round the sun, you deny the truth of the Bible." Popes, conclaves, and religious orders, rose up against the Copernican heresy. But, as Pascal said, they could not prevent the earth from moving, or themselves from moving along with it. One thing, however, they could do, and they did. They could teach numbers to consider the Bible as a collection of old women's stories which the progress of civilisation and knowledge was refuting one by one. They had attempted to show that the Ptolemaic system was as much a part of Christianity as the resurrection of the dead. Was it strange, then, that, when the Ptolemaic system became an object of ridicule to every man of education in Catholic countries, the doctrine of the resurrection should be in peril? In the present generation, and in our own country, the prevailing system of geology has been, with equal folly, attacked on the ground that it is inconsistent with the Mosaic dates. And here we have Mr. Sadler, out of his especial zeal for religion, first proving that the doctrine of superfecundity is irreconcilable with the goodness of God, and then laying down principles, and stating facts, from which the doctrine of superfecundity necessarily follows. This blundering piety reminds us of the adventures of a certain missionary who went to convert he inhabitants of Madagascar. The good father had

an audience of the king, and began to instruct his majesty in the history of the human race as given in the Scriptures. "Thus, sir," said he, "was woman made out of the rib of man, and ever since that time a woman has had one rib more than a man.' "Surely, father, you must be mistaken there," said the king. "Mistaken! said the missionary. "It is an indisputable fact. My faith upon it! My life upon it!" The good man had heard the fact asserted by his nurse when he was a child, had always considered it as a strong confirmation of the Scriptures, and fully believed it without having ever thought of verifying it. The king ordered a man and woman, the leanest that could be found, to be brought before him, and desired his spiritual instructor to count their ribs. The father counted over and over, upward and downward, and still found the same number in both. He then cleared his throat, stammered, stuttered, and began to assure the king that, though he had committed a little error in saying that a woman had more ribs than a man, he was quite right in saying that the first woman was made out of the rib of the first man. "How can I tell that?" said the king."You come to me with a strange story, which you say is revealed to you from heaven. I have al ready made you confess that one half of it is a lie: and how can you have the face to expect that I shall believe the other half?"

We have shown that Mr. Sadler's theory, if it be true, is as much a theory of superfecundity as that of Mr. Malthus. But it is not true. And from Mr. Sadler's own tables we will prove that it is not

true.

The fecundity of the human race in England Mr Sadler rates as follows:

“Where the inhabitants are found to be on the square mile From 50 to 100 (2 counties) the births to 100 marriages are

100 to 150 (9 counties)

--

150 to 200 (16 counties)

420

Having given this table, he begins, as usual, to boast and triumph. "Were there not another document on the subject in existence," says he, "the facts thus deduced from the census of England are sufficient to demonstrate the position, that the fecundity of human beings varies inversely as their numbers." In no case would these facts demonstrate that the fecundity of human beings varies inversely as their numbers in the right sense of the words inverse variation. But certainly they would, "if there were no other document in existence," appear to indicate something like what Mr. Sadler means by inverse variation. Unhappily for him, however, there are other documents in existence; and he has himself furnished us with them. We will extract another of his tables:

TABLE LXIV.

Showing the Operation of the Law of Population in the different Hundreds of the County of Lancaster.