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 sorts, than by sensitive beings all of one sort. It is likewise probable, that it may be better replenished by different orders of beings rising one above another in gradation, than by beings possessed of equal degrees of perfection. Now, a gradation of such beings, implies a gradation of imperfections. No class can justly complain of the imperfections which belong to its place in the scale, 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 good ness. In like manner, finiteness, or what is resolvable into finiteness, in inanimate subjects, can never be a just subject of complaint, because if it were ever so, it would be always so: we mean, that we can never reasonably demand that things should be larger or more, when the same demand might be made, whatever the quantity or number was. And to me it seems, that the sense of mankind has so far acquiesced in these reasons, as that we seldom complain of evils of this class, when we clearly perceive them to be such. What I have to add, therefore, is, that we ought not to complain of some other evils which stand upon the same foot of vindication as evils of confessed imperfection. We never complain, that the globe of our earth is too small; nor should we complain, if it were even much smaller. But where is the difference to us, between a less globe, and part of the present being uninhabitable? The inhabitants of an island may be apt enough to murmur at the sterility of some parts of it, against its rocks, or sands, or swamps; but no one thinks himself authorized to murmur, simply because the island is not larger than it is. Yet these are the same griefs. The above are the two metaphysical answers which have been given to this great question. They are not the worse for being metaphysical, provided they be founded (which I think they are) in right reasoning: but they are of a nature too wide to be brought under our survey, and it is often difficult to apply them in the detail. Our speculations, therefore, are perhaps better employed when they confine themselves within a narrower circle. The observations which follow, are of this more limited, but more determinate, kind. Of bodily pain, the principal observation, no doubt, is that which we have already made, and already dwelt upon, viz. "that it is seldom the object of contrivance; that when it is so, the contrivance rests ultimately in good." To which, however, may be added, that the annexing of pain to the means of destruction is a salutary provision; inasmuch as it teaches vigi.. lance and caution; both gives notice of danger, and excites those endeavours which may be necessary to preservation. The evil consequence which sometimes arises 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 conversed with patients who have lost toes and fingers by this cause. They have in general told me, that they were totally unconscious of any local uneasiness at the time. Some I have heard declare, that whilst they were about their employment, neither their situation, 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 suffered. I say that this shows the use of pain, and that we stand in need of such a monitor. I believe also, that the use extends farther than we suppose, or can now trace; that to disagreeable sensations we, and all animals, owe, or have owed, many habits of action which are salutary, but which are become so familiar, as not easily to be referred to their origin. Pain also itself is not without its alleviations. It may be violent and frequent; but it is seldom both violent and long-continued: and its pauses and intermissions become positive pleasures. It has the power of shedding a satisfaction over intervals of ease, which I believe few enjoyments exceed. A man resting from a fit of the stone or gout, is, for the time, in possession of feelings which undisturbed health cannot impart. They may be dearly bought, but still they are to be set against the price. And indeed it depends upon the duration and urgency of the pain, whether they be dearly bought or not. I am far from being sure, that a man is not a gainer by suffering a moderate interruption of bodily ease for a couple of hours out of the four-and-twenty. Two very common observations favour this opinion: one is, that remissions of pain call forth, from those who experience them, stronger expressions of satisfaction and of gratitude towards both the author and the instruments of their relief, than are excited by advantages of any other kind: the second is, that the spirits of sick men do not sink in proportion to the acuteness of their sufferings; but rather appear to be roused and supported, not by pain, but by the high degree of comfort which they derive from its cessation, or even its subsidency, whenever that occurs; and which they taste with a relish that diffuses some portion of mental complacency over the whole of that mixed state of sensations in which disease has placed them. In connexion with bodily pain may be considered bodily disease, whether painful or not. Few diseases are fatal. I have before me the account of a dipensary in the neighbourhood, which states six years' experience as follows: Admitted 6420 5476 234 And this I suppose nearly to agree with what other similar institutions exhibit. Now, in all these cases, some disorder must have been felt, or the. patients would not have applied for a remedy; yet we see how large a proportion of the maladies which were brought forward, have either yielded to proper treatment, or, what is more probable, ceased of their own accord. We owe these frequent recoveries, and where recovery does not take place, this patience of the human constitution under many of the distempers by which it is visited, to two benefactions of our nature. One is, that she works within certain limits; allows of a certain latitude within which health may be preserved, and within the confines of which it only suffers a graduated diminution. Different quantities of food, different degrees of exercise, different portions of sleep, different states of the atmosphere, are compatible with the possession of health. So likewise it is with the secretions and excretions, with many internal functions of the body, and with the state, probably, of most of its internal organs. They may vary considerably, not only without destroying life, but without occasioning |