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cafes, of apparent evil, for which we can fuggeft no particular reason, are governed by reafons, which are more general, which lie deeper in the order of fecond caufes, and on that account are removed to a greater diftance from us.

The doctrine of imperfections, or, as it is called, of evils of imperfection, furnishes an account, founded like the former, in views of universal nature. The doctrine is briefly this. It is probable that creation may be better replenished, by sensitive beings of different forts, than by sensitive beings all of one fort. It is likewife probable, that it may be better replenished, by different orders of being rising one above another in gradation, than by beings poffeffed of equal degrees of perfection. Now a gradation of such beings implies a gradation of imperfections. No clafs can juftly complain of the imperfections which belong to its place in the fcale, unless it were allowable for it to complain, that a scale of being was appointed in nature: for which appointment there appear to be reasons of wisdom and goodness.

In like manner, finiteness, or what is refolvable into finiteness, in inanimate subjects, can never be a juft fubject of complaint, be

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cause, if it were ever fo, it would be always fo: we mean, that we can never reasonably demand that things should be larger or more, when the fame demand might be made, whatever the quantity or number was.

And to me it seems, that the sense of mankind has fo far acquiefced in these reasons, as that we feldom complain of evils of this class, when we clearly perceive them to be fuch. What I have to add therefore is, that we ought not to complain of fome other evils, which ftand upon the same foot of vindication as evils of confeffed imperfection. We never complain that the globe of our earth is too fmall: nor fhould we complain, if it were even much fmaller. But where is the difference to us, between a less globe, and part of the present being uninhabitable? The inhabitants of an ifland, may be apt enough to murmur at the fterility of fome parts of it, against its rocks, or fands, or fwamps; but no one thinks himfelf authorised to murmur, fimply because the island is not larger than it is. Yet these are the fame griefs.

The above are the two metaphysical answers which have been given to this great question. They are not the worfe for being metaphysical, provided

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provided they be founded (which, I think, they are) in right reafoning; but they are of a nature too wide to be brought under our furvey, and it is often difficult to apply them in the detail. Our fpeculations, therefore, are perhaps better employed when they confine themselves within a narrower circle.

The obfervations which follow are of this more limited, but more determinate kind.

Of bodily pain the principal obfervation, no doubt, is, that which we have already made, and already dwelt upon, viz. " that it is feldom the object of contrivance; that, when it is fo, the contrivance refts ultimately in good."

To which however may be added, that the annexing of pain to the means of deftruction is a falutary provifion: inafmuch as it teaches vigilance and caution; both gives notice of danger, and excites thofe endeavours which may be neceffary to prefervation. The evil confequence, which fometimes arifes from the want of that timely intimation of danger which pain gives, is known to the inhabitants of cold countries by the example of frost-bitten limbs. I have converfed with patients who have loft toes and fingers by this caufe. They have in general told me, that they were totally

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tally unconscious of any local uneafiness at the time. Some I have heard declare, that, whilft they were about their employment, neither their fituation, nor the state of the air, was unpleasant. They felt no pain: they suspected no mischief: till, by the application of warmth, they discovered, too late, the fatal injury which some of their extremities had fuffered. I fay that this fhews the use of pain, and that we ftand in need of fuch a monitor. I believe also that the ufe extends further than we fuppofe, or can now trace; that to disagreeable fenfations, we, and all animals, owe, or have owed, many habits of action which are falutary, but which are become fo familiar as not easily to be referred to their origin.

Pain alfo itself is not without its alleviations. It may be violent and frequent; but it is feldom both violent and long continued: and its pauses and intermiffions become pofitive pleafures. It has the power of fhedding a fatisfaction over intervals of cafe, which, I believe, few enjoyments exceed. A man refting from a fit of the ftone or gout, is, for the time, in poffeffion of feelings which undisturbed health cannot impart. They may be dearly bought, but ftill they are to be fet against the price. And,

And, indeed, it depends upon the duration. and urgency of the pain, whether they be dearly bought or not. I am far from being fure, that a man is not a gainer by fuffering a moderate interruption of bodily ease for a couple of hours out of the four-and-twenty. Two very common observations favor this opinion: one is, that remiffions of pain call forth, from thofe who experience them, ftronger expreffions of fatisfaction and of gratitude towards both the author and the inftruments of their relief, than are excited by advantages of any other kind: the fecond is, that the spirits of fick men do not fink in proportion to the acuteness of their fufferings; but rather appear to be roufed and supported, not by pain, but by the high degree of comfort which they derive from its ceffation, whenever that occurs: and which they tafte with a relish, that diffuses fome portion of mental complacency over the whole of that mixed ftate of fenfations in which disease has placed them.

In connection with bodily pain may be confidered bodily disease, whether painful or not. Few difeafes are fatal. I have before me the account of a dispensary in the neighbourhood which

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