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 {274}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. Sadin his senses would say, that in a certain case, which he has specified, the more and the less {274}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?