He who commits an action which debases him in his own mind, besides its other evil consequences, lays up a store of future misery, which will haunt him as long as the memory of the deed remains.
Along with the present effects of any action, in order to judge of it aright, we must put in the balance also its future consequences, and consider, on one side, the satisfaction and honour; on the other, the evil and disgrace that may attend it.
Magnanimity exercises itself in contempt of labours and pains, in order to avoid greater pains, or overtake greater pleasures.
TEMPERANCE.
The great rule of sensual pleasures is to use them so as they may not destroy themselves, or be divorced from the pleasures of sentiment; but rather as they are assisted by, and mutually assisting to, the more refined and exalted sympathy of rational enjoyment.
Men ever refine the meaning of the word pleasure to what pleases themselves: gluttons imagine, that by pleasure is meant gluttony. The only true epicures are such as enjoy the pleasures of temperance. Small pleasures seem great to such as know no greater. The virtuous man is he who has sense enough to enjoy the greatest pleasure.
Superfluity and parade among the vulgar-rich pass for elegance and greatness. To the man of true taste, temperance is luxury, and simplicity grandeur.
Whatever pleasures are immediately derived from the senses, persons of fine internal feelings enjoy besides their other pleasures; while such as place their chief happiness in the former, can have no true taste for the delicious sensations of the soul.
They who divide profit and honesty, mistake the nature of the one or the other. We must make a difference between appearances and truths: the really profitable and the good are the same.
False appearances of profit are the greatest enemies to true interest. Future sorrows present themselves in the disguise of present pleasures, and short-sighted folly eagerly embraces the deceit.