XIII. The system of punishment is only a system accommodated to the opinions of society. There is nothing evil in itself, according to this system of necessity, as we have already shown. Every thing which takes place is, in its time, place, and relations generally, the necessary result of necessary and infinite wisdom. But still it is a fact that society are desirous of preventing certain acts,--such as stealing, adultery, murder, &c.; and they are necessarily so desirous. Now the system of punishment is a mere collection of motives in relation to the sense of pain and the emotion of fear, which prevent the commission of these acts. Where these acts do take place, it is best they should take place; but where they are prevented by the fear of punishment, it is best they should be prevented. Where the criminal suffers, he has no right to complain, because it is best that he should suffer; and yet, if he does complain, it is best that he should complain. The system of punishment is good, as every thing else is good. The system of divine punishments must be considered in the same light. Indeed, what are human punishments, when properly considered, but divine punishments? They are comprehended in the pre-ordained and necessary chain of being and events. XIV. Hence we must conclude, also, that there cannot really be any calamity. The calamities which we may at any time experience, we ought to endure and rejoice in, as flowing from the same perfect and necessary source. But as calamity does nevertheless necessarily produce suffering and uneasiness, and the desire of relief, we may be permitted to hope that perfect relief and entire blessedness will finally ensue, and that the final blessedness will be enhanced just in proportion to the present suffering. The necessitarian may be an optimist of a high order. It he commits what is called crime, and remorse succeeds, and punishment is inflicted under law, the crime is good, the remorse is good, the punishment is good, all necessary and good, and working out, as he hopes, a result of pure happiness. Nothing can be bad in itself: it may be disagreeable; but even this will probably give way to the agreeable. And so also with all afflictions: they must be good in themselves, although disagreeable, --and will probably lead the way to the agreeable, just as hunger and thirst, which are disagreeable, lead the way to the enjoyments of eating and drinking. All is of necessity, and of a necessary and perfect wisdom.