Moses his choice with his eye fixed upon Heaven, discovering the happy condition of…

Thirdly, what are these pleasures, but such as may stand with the infinite hatred of God, such as reprobates have had as large a portion in, as thou canst? And art thou so eager upon that, which is no other portion then a Reprobate may have? To have no other portion then a beast may have, is low enough; but to have no other then a reprobate may have, is lower: How many are now in Hell under the eternal hatred of the infinite God, who when they lived, had as much pleasure as ever thou hast had, or ever shalt have? as many merry meetings, sate it out in drinkings, gamings, riot, chambering, wantonness, sports, pastimes; now what pleasure is it to them to think what mirth and jollity once they had?

Fourthly, take them at the best, yet they are such, as the excellency of true virtue consists in the moderation ¹of them, yea, in the raising the heart above them, so as to disdain and contemn them, if they would come in as our portion; certainly if they were the highest good, the glory of virtue would be in expatiating the heart towards them, in letting out the heart fully to them, in enlarging the heart in enjoyment of them, in satisfying the heart in the sweetness received from them; but it is otherwise, much of the commendation of virtue, hath been in the ability to moderate affections towards them, to deny themselves in them. It is the beginning of a good mind, says Seneca, not to rejoice in vain things. Yea, there is no greater pleasure, says Tertullian, then the contempt of pleasures.

Fourthly, take them at the best, yet they are such, as the excellency of true vertue consists in the moderation ¹of them, yea, in the raising the heart above them, so as to disdain and contemn them, if they would come in as our portion; certainly if they were the highest good, the glory of vertue would be in expatiating the heart towards them, in letting out the heart fully to them, in enlarging the heart in enjoyment of them, in satisfying the heart in the sweetness received from them; but it is otherwise, much of the commendation of vertue, hath been in the ability to moderate affections towards them, to deny themselves in them. It is the beginning of a good minde, says Seneca, not to rejoyce in vain things. Yea, there is no greater pleasure, says Tertullian, then the contempt of pleasures.