Dr. Chalmers has said that the scheme of optimism, as left by Leibnitz, is merely an hypothesis. He insists, however, that even as an hypothesis, it may be made to serve a highly important purpose in theology. “If it be not an offensive weapon,” says he, “with which we may beat down and demolish the strongholds of the sceptic, it is, at least, an armour of defence, with which we may cause all his shafts to fall harmless at our feet.” This remark of Dr. Chalmers seems to be well founded. The objection of the sceptic, as we have seen, proceeds on the supposition that if a Being of infinite perfections had so chosen, he might have made a better universe than that which actually exists. But we have as good reasons to make suppositions as the sceptic. Let us suppose, then, that notwithstanding the evil which reigns in the world, the universe is the best possible universe that even infinite wisdom, and power, and goodness, could have called into existence. Let us suppose that this would be clearly seen by us, if we only knew the whole of the case; if we could only view the present condition of man in all its connexions and relations to God’s infinite plans for the universe and for eternity. In other words, let us suppose, that if we were only omniscient, our difficulty would vanish, and where we now see a cloud over the divine perfections, we should behold bright manifestations of them. This is a mere supposition, it is true, but it should be remembered that the objection in question is based on a mere supposition. When it is asked, why God permitted evil if he had both the power and the will to prevent it? it is assumed that the prevention of evil is better, on the whole, than the permission of it, and consequently more worthy of the infinite wisdom and goodness ascribed to God. But as this is a mere supposition, which has never been proved by the sceptic, we do not see why it may not be sufficiently answered by a mere supposition.