On Self-Denial.—To deny ourselves is to deny, to withstand, to renounce whatever, within or without, interferes with our conviction of right, or with the will of God. It is to suffer, to make sacrifice, for duty or our principles. The question now offers itself: What constitutes the singular merit of this suffering? Mere suffering, we all know, is not virtue. Evil men often endure pain as well as the good and are evil still. This, and this alone, constitutes the worth and importance of the sacrifice, suffering, which enters into self-denial, that it springs from and manifests moral strength, power over ourselves, force of purpose, or the mind’s resolute determination of itself to duty. It is the proof and result of inward energy. Difficulty, hardship, suffering, sacrifices, are tests and measures of moral force and the great means of its enlargement. To withstand these is the same thing as to put forth power. Self-denial then is the will acting with power in the choice and prosecution of duty. Here we have the distinguishing glory of self-denial, and here we have the essence and distinction of a good and virtuous man.
On Pleasure.—The first means of placing a people beyond the temptations to intemperance is to furnish them with the means of innocent pleasure. By innocent pleasures I mean such as excite moderately; such as produce a cheerful frame of mind, not boisterous mirth; such as refresh, instead of exhausting, the system; such as are chastened by self-respect, and are accompanied with the consciousness that life has a higher end than to be amused. In every community there must be pleasures, relaxations and means of agreeable excitement; and if innocent ones are not furnished, resort will be had to criminal. Men drink to excess very often to shake off depression, or to satisfy the restless thirst for agreeable excitement, and these motives are excluded in a cheerful community. A gloomy state of society in which there are few innocent recreations, may be expected to abound in drunkenness if opportunities are afforded. The savage drinks to excess because his hours of sobriety are dull and unvaried, because in losing consciousness of his condition and his existence he loses little which he wishes to retain. The laboring classes are most exposed to intemperance, because they have at present few other pleasurable excitements. A man, who, after toil, has resources of blameless recreation is less tempted than other men to seek self-oblivion. He has too many of the pleasures of the man to take up those of the brute.
[End of Required Reading for November.]
[AUTUMN SYMPATHY.]
By E. G. CHARLESWORTH.
The primrose and the violet,