s they are mustered.

Come, let us take Cheerfulness as a companion. Let us say farewell to
Worrying. Cheerfulness will bid us ignore perplexities and annoyances;
and help us to rise above them. God loves a cheerful liver; and when
we consider the sin and sorrow, the poverty and ignorance, on every
side of us, we may well hold our peace from all words but those of
gratitude and thanksgiving. Worrying is self-torment. It is always
preparing "for the worst," and yet never fit to meet it. Cheerfulness
is a kind of magnanimity; it listens to no repinings; it outlooks
shadows; it turns necessity to glorious gain; and so breathing on
every gift of God, Hope's perpetual joy, it enables us, mid pleasant
yesterdays, and confident to-morrows,--

To travel on life's common way,
In cheerful godliness.

The Grapes We Can't Reach

The grapes we can't reach are not, as a general thing, sour grapes;
and it is a despicable kind of philosophy that asserts them to be so.
Why should we despise good things because we do not possess them?
Cicero, indeed, says that "if we do not have wealth, there is nothing
better and nobler than to despise it." But this assertion was
artificial in the case of Cicero, and it is no nearer the truth now
than it was two thousand years ago.

In fact, on the question of money this dictum appeals to us with great
force; for though it may be true that some of the best things of life
cannot be bought with money, it is equally true that there are other
good things that nothing but money can buy. Therefore, to follow
Cicero's advice and despise wealth if we have not got it, is to
despise a great many excellent things; and not only that, it is to
despise also the power of imparting these excellent things to other
people. The golden grapes may be out of our reach, but we need not say
the fruit is sour; rather let us give thanks that others have been
able to gather and press the rich vintage and to give graciously to
the world of its wine of consolation.

In the same way it has long been, fashionable to assert a contempt for
"the bubble reputation," whether sought on the battlefield or in the
senate, or forum, or study. But why despise one of the grandest moral
forces in the universe? For when a man can get out of self to follow
the fortunes of an idea, when he can fall in love with a cause, when
he can fight for some public good, when he can forfeit life, if need
be, for his conviction, the "reputati