Miscellaneous Writings and Speeches - Volume 2 - Thomas Babington Macaulay (black books to read .TXT) 📗

as Mr Sadler will soon be, Robert Heron. His piece was brought upon the stage, and damned, "as it is phrased," in the second act; but the author, thinking that it had been unfairly and unjustly "run down," published it, in order to put his critics to shame, with this motto from Swift: "When a true genius appears in the world, you may know him by this mark-that the dunces are all in confederacy against him." We remember another anecdote, which may perhaps be acceptable to so zealous a churchman as Mr Sadler. A certain Antinomian preacher, the oracle of a barn, in a county of which we do not think it proper to mention the name, finding that divinity was not by itself a sufficiently lucrative profession, resolved to combine with it that of dog-stealing. He was, by ill-fortune, detected in several offences of this description, and was in consequence brought before two justices, who, in virtue of the powers given them by an act of parliament, sentenced him to a whipping for each theft. The degrading punishment inflicted on the pastor naturally thinned the flock; and the poor man was in danger of wanting bread. He accordingly put forth a handbill solemnly protesting his innocence, describing his sufferings, and appealing to the Christian charity of the public; and to his pathetic address he prefixed this most appropriate text: "Thrice was I beaten with rods.-St Paul's Epistle to the Corinthians." He did not perceive that, though St Paul had been scourged, no number of whippings, however severe, will of themselves entitle a man to be considered as an apostle. Mr Sadler seems to us to have fallen into a somewhat similar error. He should remember that, though Locke may have been laughed at, so has Sir Claudius Hunter; and that it takes something more than the laughter of all the world to make a Locke.

The body of this pamphlet by no means justifies the parallel so modestly insinuated on the title-page. Yet we must own that, though Mr Sadler has not risen to the level of Locke, he has done what was almost as difficult, if not as honourable-he has fallen below his own. He is at best a bad writer. His arrangement is an elaborate confusion. His style has been constructed, with great care, in such a manner as to produce the least possible effect by means of the greatest possible number of words. Aspiring to the exalted character of a Christian philosopher, he can never preserve through a single paragraph either the calmness of a philosopher or the meekness of a Christian. His ill-nature would make a very little wit formidable. But, happily, his efforts to wound resemble those of a juggler's snake. The bags of poison are full, but the fang is wanting. In this foolish pamphlet, all the unpleasant peculiarities of his style and temper are brought out in the strongest manner. He is from the beginning to the end in a paroxysm of rage, and would certainly do us some mischief if he knew how. We will give a single instance for the present. Others will present themselves as we proceed. We laughed at some doggerel verses which he cited, and which we, never having seen them before, suspected to be his own. We are now sure that if the principle on which Solomon decided a famous case of filiation were correct, there can be no doubt as to the justice of our suspicion. Mr Sadler, who, whatever elements of the poetical character he may lack, possesses the poetical irritability in an abundance which might have sufficed for Homer himself, resolved to retaliate on the person, who, as he supposed, had reviewed him. He has, accordingly, ransacked some collection of college verses, in the hope of finding, among the performances of his supposed antagonist, something as bad as his own. And we must in fairness admit that he has succeeded pretty well. We must admit that the gentleman in question sometimes put into his exercises, at seventeen, almost as great nonsense as Mr Sadler is in the habit of putting into his books at sixty.

Mr Sadler complains that we have devoted whole pages to mere abuse of him. We deny the charge. We have, indeed, characterised, in terms of just reprehension, that spirit which shows itself in every part of his prolix work. Those terms of reprehension we are by no means inclined to retract; and we conceive that we might have used much stronger expressions, without the least offence either to truth or to decorum. There is a limit prescribed to us by our sense of what is due to ourselves. But we think that no indulgence is due to Mr Sadler. A writer who distinctly announces that he has not conformed to the candour of the age-who makes it his boast that he expresses himself throughout with the greatest plainness and freedom-and whose constant practice proves that by plainness and freedom he means coarseness and rancour-has no right to expect that others shall remember courtesies which he has forgotten, or shall respect one who has ceased to respect himself.

Mr Sadler declares that he has never vilified Mr Malthus personally, and has confined himself to attacking the doctrines which that gentleman maintains. We should wish to leave that point to the decision of all who have read Mr Sadler's book, or any twenty pages of it. To quote particular instances of a temper which penetrates and inspires the whole work, is to weaken our charge. Yet, that we may not be suspected of flinching, we will give two specimens,-the two first which occur to our recollection. "Whose minister is it that speaks thus?" says Mr Sadler, after misrepresenting in a most extraordinary manner, though, we are willing to believe, unintentionally, one of the positions of Mr Malthus. "Whose minister is it that speaks thus? That of the lover and avenger of little children?" Again, Mr Malthus recommends, erroneously perhaps, but assuredly from humane motives, that alms, when given, should be given very sparingly. Mr Sadler quotes the recommendation, and adds the following courteous comment:-"The tender mercies of the wicked are cruel." We cannot think that a writer who indulges in these indecent and unjust attacks on professional and personal character has any right to complain of our sarcasms on his metaphors and rhymes.

We will now proceed to examine the reply which Mr Sadler has thought fit to make to our arguments. He begins by attacking our remarks on the origin of evil. They are, says he, too profound for common apprehension; and he hopes that they are too profound for our own. That they seem profound to him we can well believe. Profundity, in its secondary as in its primary sense, is a relative term. When Grildrig was nearly drowned in the Brobdingnagian cream-jug he doubtless thought it very deep. But to common apprehension our reasoning would, we are persuaded, appear perfectly simple.

The theory of Mr Malthus, says Mr Sadler, cannot be true, because it asserts the existence of a great and terrible evil, and is therefore inconsistent with the goodness of God. We answer thus. We know that there are in the world great and terrible evils. In spite of these evils, we believe in the goodness of God. Why may we not then continue to believe in his goodness, though another evil should be added to the list?

How does Mr Sadler answer this? Merely by telling us, that we are too wicked to be reasoned with. He completely shrinks from the question; a question, be it remembered, not raised by us-a question which we should have felt strong objections to raising unnecessarily-a question put forward by himself, as intimately connected with the subject of his two ponderous volumes. He attempts to carp at detached parts of our reasoning on the subject. With what success he carries on this guerilla war after declining a general action with the main body of our argument our readers shall see.

"The Reviewer sends me to Paley, who is, I confess, rather more intelligible on the subject, and who, fortunately, has decided the very point in dispute. I will first give the words of the Reviewer, who, when speaking of my general argument regarding the magnitude of the evils, moral and physical, implied in the theory I oppose, sums up his ideas thus:-'Mr Sadler says, that it is not a light or transient evil, but a great and permanent evil. What then? The question of the origin of evil is a question of aye or no,-not a question of MORE or LESS.' But what says Paley? His express rule is this, that 'when we cannot resolve all appearances into benevolence of design, we make the FEW give place to the MANY, the LITTLE to the GREAT; that we take our judgment from a large and decided preponderancy.' Now in weighing these two authorities, directly at issue on this point, I think there will be little trouble in determining which we shall make 'to give place;' or, if we 'look to a large and decided preponderancy' of either talent, learning, or benevolence, from whom we shall 'take our judgment.' The effrontery, or, to speak more charitably, the ignorance of a reference to Paley on this subject, and in this instance, is really marvellous."

Now, does not Mr Sadler see that the very words which he quotes from Paley contain in themselves a refutation of his whole argument? Paley says, indeed, as every man in his senses would say, that in a certain case, which he has specified, the more and the less come into question. But in what case? "When we CANNOT resolve all appearances into the benevolence of design." It is better that there should be a little evil than a great deal of evil. This is self-evident. But it is also self-evident, that no evil is better than a little evil. Why, then, is there any evil? It is a mystery which we cannot solve. It is a mystery which Paley, by the very words which Mr Sadler has quoted, acknowledges himself unable to solve; and it is because he cannot solve that mystery that he proceeds to take into consideration the more and the less. Believing in the divine goodness, we must necessarily believe that the evils which exist are necessary to avert greater evils. But what those greater evils are, we do not know. How the happiness of any part of the sentient creation would be in any respect diminished if, for example, children cut their teeth without pain, we cannot understand. The case is exactly the same with the principle of Mr Malthus. If superfecundity exists, it exists, no doubt, because it is a less evil than some other evil which otherwise would exist. Can Mr Sadler prove that this is an impossibility?

One single expression which Mr Sadler employs on this subject is sufficient to show how utterly incompetent he is to discuss it. "On the Christian hypothesis," says he, "no doubt exists as to the origin of evil." He does not, we think, understand what is meant by the origin of evil. The Christian Scriptures profess to give no solution of that mystery. They relate facts: but they leave the metaphysical question undetermined. They tell us that man fell; but why he was not so constituted as to be incapable of falling, or why the Supreme Being has