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right. The two things we have been speaking of thus become separable, 

 and the immorality which exists in the world, and the suffering that is the 

 consequence of immorality, are entirely the result of the acts of humanity 

 itself. Any one who reflects on this subject will, I think, admit that what 

 is termed happiness, or enjoyment, is only a relative term. I was remark- 

 ing the other day what a bore it must be to be as rich as a person then 

 mentioned. He cannot have a moment's peace or comfort. It must be a 

 terrible worry to him to deal with his fortune ; in fact, this is more than he 

 can do, and he is obliged to hand over to others the task of managing it for 

 him, I take it that I am just as happy as he, without possessing his fortune ; 

 and I am not quite sure that I am not a great deal happier, because 

 I have not so much trouble to think about. It is, at any rate, clear to me 

 that, in the cottages where we find the humblest form of human existence, 

 there is as much happiness, provided there is a good moral sense, as is to 

 be found among the wealthy owners of the soil. The whole question 

 resolves itself into what is the condition of a man's mind — whether he 

 rejoices in the morality of human existence, or whether he chooses to rejoice 

 in the vices of human existence, vices which bring with them their own 

 retribution, and make the lives of those who practise them, however rich 

 they may be, more miserable than that of the poorest person who leads a 

 moral life. Looked at from this point of view, one rejects the notion that 

 Providence is to be burdened with the immorality of the world. (Hear, 

 hear.) For my part, I repudiate the idea that God is to be held responsible 

 for evil. He has given us a perfect conception of good, and if we choose 

 to follow up that conception we shall have no evil. Therefore, it is we — 

 that is to say, humanity at large, which is responsible for evil, and not God. 

 God is responsible for the goodness of the world, which man is taught to 

 practise. There are many things that can be regarded in the same light, 

 and when so regarded all this superstructure of human vanity which is dis- 

 played in undertaking the reorganisation of the world, and in determining 

 the object with which it has been created, vanishes before us, and we arc 

 left in full possession of that power which is given us, if we choose to exer- 

 cise it, of seeing the presence of the Creator everywhere, and of recognising 

 His supremacy in all He has done for the benefit of mankind. (Applause.) 

 I have only now to tender the thanks of this meeting to the author of the 

 paper, and to ask whether he has anything to say in reply to the speeches 

 that have been made. 



Mr, W. P. James. — With many of the remarks that have been offered 

 upon my paper I cordially agree ; but I do not think they can be regarded 

 as criticisms, while some of the speakers appear to have slightly misunder- 

 stood the object with which the paper was written. It was intended as a 

 refutation of a particular system of philosophy, namely, that which goes by 

 the name of "Pessimism." This system may be very detestable and very 

 dreadful ; but, nevertheless, it exists, although one or two of those who have 

 spoken to-night seem not to have realised it. As such a system of scepticism 



