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    seems highly probable that there could have been no such tiling as pleasure , unless some degree of

    suffering were experienced . Ease is pleasure after pain . What we call pleasure would soon cease to afford delight , if it were not heightened by the contrast of pain . Existence itself would become

    insipid ; for having nothing to desire ( which would occasion uneasiness ) there would be no motive to exertion . There would be an universal indolence , instead of that incessant activity which now prevails throughout animated nature .

    Many of the evils to which brutes are exposed arise from the selfishness and the wanton cruelty of men . An immoderate degree of labour is often imposed on them for the sake of our interest

    or our pleasures ; and they are frequently tortured with inconsiderate wantonness , solely for amusement . The sources of human depravity have already been considered ,.

    That some animals should be formed by nature to prey upon others , may be thought irreconcilable with this doctrine . But

    who can affirm , who can render it even plausible , that the sufferings occasioned by this appointment of nature , are not much less than would have been the

    necessary and unavoidable result of a contrary pl ? m ? Had every animal been suffered to perish by the gradual decays of nature ; liable to the wants and infirmities

    of declining ago , without associates capable of supplying their wants , and shewing them that attention which their helplessness might require ; who can prove that these evils would ndt have

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    been far worse than those to which they arq subject froifa the existing dispensation ? With respect to man , it seems very properly appointed that his happiness should be the fruit of his own exertions . In the pursuit of it he is liable to number

    less mistakes ; but he may every day become wiser from experi - ence . One generation may improve upon the observations and discoveries of another ; and in a future state the remembrance of

    them all may be preserved for the general good . Still it may be asked u why should natural and moral evil be suffered to prevail to so great an extent as it does ? How is this fact to be reconciled with the

    system of optimism V I would answer that it seems highly unreasonable to expect a satisfactory solution of this difficulty . When we thoroughly understand the use and end of every part of the human frame , then may we expect

    to comprehend the reason why we are subject to so many complaints and disorders * When we understand perfectly the principles on which the earth and its various parts are constructed ^

    then we shall probably perceive why earthquakes are necessary . But while we know so little of either , it is preposterous to insist upon objections which probably are founded only in deficiency off knowledge .

    On what ground , however , il may be inquired , do we believe that the present system with all its attendant evils is a system of optimism ? When we consider what abundant provision is made for the support and comfort of

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    Mr . Atlchin ' s Answer to the Churchman . 431

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Aug. 2, 1808, page 431, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2395/page/31/