Year: 1871

"auy OF the ul5appointmentS OF lie arise


from an erroneous idea of the results to be


expected from certain lines of conduct


Virtue, it is said is not followed by hap


piness. The best men are often the most


afflicted, and the wicked the most prosper


Gus. Integrity feeds upon crust, while


chicauery and deceit sit at sumptuous tables.


True genius pines in secret, while superf


cial AID bombastc know ledge wins fame


and applause. Coleridge says:


How seldom, friend, n good great man inhorts
Honor and wealth, with all his worth and pains


It seems a story from the world of spirits,


When any man obtains that which he merits,


Or any merits that which he obtains"


The ancient prophet asked the question,


Wherefore doth the way of the wicked


prosper p and these seeming incongraities
have perplexed the mind of man down to
the present day. The fact is, that we are
continually confusing tie relation between
natural or material good, and neral or
spiritual excellence. That there is such a
relation in certain cases, all experience
proves; that they should follow each other
in invariable succession, is an unwarrantable
and inconsistent expectation. Every law of
our being has its own distinct independence,
and special happiness or misery in dl e
proportion follows from obedience to or dis
regard of thesg laws. But the happiness
is unique in its character, and resembles the
law. The effect is like its CAUSE The
benevolent man reaps the reward of g
benevolence, but If he violate the law of
temperance he cannot escape the inevitable
penalty because he is benevolent The
same is true of every virtue aud of every
vice. So all the various objects of desire
that are before us are mostly within our
reach If we are willing to pay their price.
4 vigorous aud perseveclng use of our
faculties, directed to- aey given end, will
generally ensure success. But then we must
be willing to make any sacrifice, to resign
any other good that stands IN the way. If
4 man desire all things to be rich, patient
toll and close frugaity may accomplish it.
But he must be ready to relinquish leisure
and ease, culture and friends, and if neces.
sary, he must sacriHce gencros.ty, honor,
and even integrity, if they interfere with
his chosen pursuit. But if he cannot
stoop to this, if he will not chain down his
spirit, or resign the Robler joys of life, then
let him not repine because he has not riches
also.


There is a kind of greediness in the com
plant that we cannot have all kinds of
pleasure at once. Some are utterly incom
patibIe with others. Much material good
must be resigned, if we would enjoy the full
happiness springing from moral excellence,
and many spiritual joys must be reliuquished,
if we determine at all risks TO gain material
advantages 1t is well for each one to look
this truth fully in the face, and TO decide
what shall be the permanent object of his
life. Having thus decided, 1t is equally es-
sental that he courageously accept his
chosen portion, cheerfuy resigning what
ever advantages are Incompatible with it.
Many fall from lack of just this clear
Sightedness about their aims. They desire
wealth, they wish for good name, they
want friends, and leisure, and ease; they
like self Indulgence, yet they prize health,
strength and vigor; they also wish tor
good conscience, and for the joys which
spring from a virtuous and self denying life;
but they have never deliberately made up
their minds as to which of all these they
prize the most, or which they are resolved
TO possess '.at all hazards" When this is
really done, and the mind fully made up to
sacrifice any OF all other advantages that
may hinder the attainment of the one su-
preme object, life may be said to be truly
begun


Such a process will not, as some may
think, produce a one-sided growth, but will
rather develop harmoniously all parts of
our nature in their true proportions. 1t Is
true that there are many and varied objects
in every life, none of which can be neglected
with impunity, but all have their own rank
in importance, and when we have decided
which is paramount. it will be compare
lively easy task to assign to each OF the
others their true position. Above all, is II
important we should recognize that the
highest moral excellence produces as its in
evitable result, the highest happiness of
which our natures are capable, thst Of an
eyer progressive improvement and elevation
of soul. The rewards of virtue are not
houses and lands, fame and houors, luxu
rious living and aduiation, but healthy
mind, that shrinks from no inspection, a
freedom from remorse and guilty fears,
purity of heart and simplicity of life. It
is true that these effects are not visible and
tangible, as are lower pleasures, but none
are so real, none so permanent, none contain
so fully the clements of true happiness. To
possess them, however, we must hold all
others with looser grasp, ready to welcome
and enjoy them as they arise, gladly and
heartily, but ready also TO let them go when
they interfere with a greater good All the
duties of life will be better performed all
its relations more faithfully fulfilled; aIlits
pleasures more keenly enjoyed, when they
are all held, as it were, under the dominion
of great and noble purpose


The Troy Times tells about a Schroon