hus heat, that is very agreeable to
us in one degree, by a little greater increase of it proves no ordinary
torment: and the most pleasant of all sensible objects, light itself,
if there be too much of it, if increased beyond a due proportion to our
eyes, causes a very painful sensation. Which is wisely and favourably so
ordered by nature, that when any object does, by the vehemency of its
operation, disorder the instruments of sensation, whose structures
cannot but be very nice and delicate, we might, by the pain, be warned
to withdraw, before the organ be quite put out of order, and so be
unfitted for its proper function for the future. The consideration of
those objects that produce it may well persuade us, that this is the end
or use of pain. For, though great light be insufferable to our eyes, yet
the highest degree of darkness does not at all disease them: because
that, causing no disorderly motion in it, leaves that curious organ
unarmed in its natural state. But yet excess of cold as well as heat
pains us: because it is equally destructive to that temper which is
necessary to the preservation of life, and the exercise of the several
functions of the body, and which consists in a moderate degree of
warmth; or, if you please, a motion of the insensible parts of our
bodies, confined within certain bounds.

5. Another end.

Beyond all this, we may find another reason why God hath scattered up
and down several degrees of pleasure and pain, in all the things that
environ and affect us; and blended them together in almost all that our
thoughts and senses have to do with;--that we, finding imperfection,
dissatisfaction, and want of complete happiness, in all the enjoyments
which the creatures can afford us, might be led to seek it in the
enjoyment of Him with whom there is fullness of joy, and at whose right
hand are pleasures for evermore.

6. Goodness of God in annexing pleasure and pain to our other ideas.

Though what I have here said may not, perhaps, make the ideas of
pleasure and pain clearer to us than our own experience does, which is
the only way that we are capable of having them; yet the consideration
of the reason why they are annexed to so many other ideas, serving to
give us due sentiments of the wisdom and goodness of the Sovereign
Disposer of all things, may not be unsuitable to the main end of these
inquiries: the knowledge and veneration of him being the chief end of
all our thoughts, and the