understanding should be capable of such extreme folly.

I shall conclude this letter by laying down two or three general maxims, which appear to me to follow clearly from the view which has been here taken of the subject.

First, while population goes on increasing at that tremendous rate described by Mr. Malthus, it shews that there is nothing to restrain it; that there is no need of any thing to restrain it: that it is wanted, that its increase is a thing to be desired, not to be dreaded, and that if it were possible for it to increase ten times faster, it would be so much the better.

Secondly, when it arrives at a certain point, that is, where the population begins to press on the means of subsistence, either from natural or artificial causes, or when it threatens to become an evil from excess, it naturally stops short of its own accord, the checks to it from vice, misery and moral restraint taken all together becoming stronger as the excess becomes greater. It therefore produces it's own antidote and produces it in quantities exactly in proportion to it's own extent. It is not therefore (as Mr. Malthus would, when he pleases, have us

believe) like a stone hanging suspended over a precipice, which if it once loses its balance will be hurled furiously down, rolling and bounding from steep to steep with increased velocity till it reaches the bottom, but like a balance suspended by a check-weight, where you cannot increase the pressure on one side without increasing the resistance proportionably on the other. It may therefore at worst be left very safely to itself, instead of being considered as an evil against whose unforeseen ravages no precautions are sufficient.

Thirdly, as the same quantity of vice and misery co-operating with the same degree of moral restraint, will always keep population at the same (relative) point, so a less degree of actual vice and misery operating on a greater degree of moral restraint, that is, of reason, prudence, virtue, &c. will produce the same effect and we may always judge of the happiness of a people, and of the beneficial effects of population by the prevalence of moral restraint over vice and misery, instead of supposing that vice and misery are the best pledges of the happiness of a state, and the only possible security against excessive population. Consequently, the object of the philosopher must be to increase the influence of rational motives, and

lessen the actual operation of vice and misery. It is only in proportion as he does this, that he does any thing; for not only are vice and misery such cheap commodities that they may be had at any corner merely with asking for (any bungler may contract for them in the gross) but farther though they undoubtedly operate as checks to population, I must be excused from admitting that they remedy the evils of population, unless the disease can be considered as its own remedy, for in the degree in which they generally exist, they are the only evils, that are ever likely to arise from it, and as to those imaginary, unknown and unheard of evils, with which Mr. Malthus is perpetually threatening us in order to reconcile us to those we bear, I deny the possibility of their existence upon any known principles of human society, either in its improved, or unimproved state.

I do not mean to say that there is any thing in the general principles here stated that Mr. Malthus is at present disposed to deny, or that he has not himself expressly insisted on in some part or other of his various work; it is enough for my purpose that there are other parts of his work in which he has contradicted them and himself, and that the uniform tenor of his first work leans directly the opposite way; and it is

not my business so much to inquire, how much Mr. Malthus retains of his old philosophy, as how many of their old feelings his readers retain on the subject, on which he will be able to build as many false conclusions as he pleases, and with more safety to himself, than if he still persevered in the direct and unqualified assertion of exploded error. Plain, downright consistent falsehood is not dangerous: it is only that spurious mixture of truth and falsehood, that perpetual oscillation between the two extremes, that wavering and uncertainty that baffles detection by rendering it difficult to know on what ground you are to meet your adversary, that makes the sophist so formidable as he is. In order therefore that Mr. Malthus may not avail himself of his inconsistencies, I shall assume a right to contradict him as often as he contradicts himself, and to consider the peculiar doctrines of his work as its essential and only im portant doctrines,

LETTER V.

WHETHER VICE AND MISERY ARE THE NECESSARY CON SEQUENCES OF, AND THE ONLY CHECKS TO, THE PRINCIPLE OF POPULATION.

SIR,

I have in my last letter taken more pains than, I believe, was necessary to shew that the tendency of population to increase is not a dangerous one; or at any rate that the actual increase of population does not increase the danger. The same proportionable quantity of vice and misery would always be sufficient to keep down the excess of population beyond the means of subsistence, whether we suppose those means to be great or small: there is another question, whether the same quantity of vice and misery is always necessary for this purpose; and further, whether all the vice and misery in the world are not only necessary checks to, but the immediate effects of, the principle of population, and of nothing else.