Part 6

"Be thou faithful unto death, and I will give thee a crown of life."

No. IX.

PROFANITY

+Profanity is using the name of God, or of anything sacred, in a disrespectful or light and careless way.+

There is no vice which has so little excuse for existence as the vice of Profanity, commonly called swearing or cursing. Every other vice we can think of has some appearance of reason in it. Thieving is done because of the temptation to gratify some desire. In the case of the young thief, who is just learning the evil practice, this desire completely overcomes him. The enjoyment which he thinks he will get from the coveted thing forms an overwhelming temptation. Lying is generally resorted to by the young in order to get them out of scrapes, or to avoid immediate punishment; and we might thus enumerate other vices, and the reasons for their existence. But Profanity can plead no excuse whatever. It is merely a vicious habit acquired without sense or reason. Boys learn it from each other, and in many cases from men, who are doubly guilty in allowing the young to overhear evil words. Boys think it manly to swear because they hear their elders doing it. But there is nothing manly about swearing. The things that are truly manly are such things as Fearlessness, Moral Courage, Endurance, Steadfastness, Loyalty, Honour, Faithfulness. Profanity cannot rank with any of these. Placed beside them, it is at once seen to be low and vicious.

(1) The worst form of Profanity is that which is made use of when any one uses God's name in a disrespectful way. We see this when one person curses another in the name of God. This worst form of Profanity generally arises from giving way to ungovernable passion.

(2) A less evil form of it arises from allowing one's self to form the habit of swearing; not from a bad motive, but because of the tendency in most of us to imitate others, or from carelessness in watching the words we use. Boys should be as careful of their words as young ladies are of their steps. It is easy to acquire a habit; it is exceedingly difficult to get rid of it.

(3) A little boy asks: Is it Profanity to say damn, or to use lightly the name of the Devil? It is just as profane to use either of these words as it is to use the name of God carelessly. The power of damn, as we now understand that word, belongs to God alone; it is a sacred thing; therefore, it is profane to speak of it lightly. The devil is the ruling spirit of evil, and of the souls of those who are entirely given up to evil. The destiny of the human soul in such a state is one of the most solemn thoughts that can come to men; to speak lightly of the matter is to profane it.

(4) To scoff at religious things is Profanity. If a boy so behaves in church as to show that he has no respect for the reading of the Bible, or for the singing of sacred songs, or for the act of prayer, he is guilty of Profanity. If one person wilfully interferes with another when engaged in any sacred exercise, meaning to bring the person or the act into disrepute, he is guilty of Profanity. We see, then, that Profanity covers a much wider field than the mere disrespectful use of God's name, with an evil purpose in the mind.

The use of profane words is the mark of a coarse and vulgar mind. Many a man has been weaned of the habit which he learnt as a boy solely on account of its coarseness and vulgarity. That is not a very high ground on which to give up a vice; yet it is sufficient to show us that Profanity tends to degrade him who practises it. The man who prides himself on being a gentleman, and yet uses bad language, is by no means altogether a gentleman. The use of coarse language destroys the fine and delicate texture of the mind, and blunts the finer perceptions. He who would keep his very highest faculties uninjured cannot afford to indulge in any habit which tends to coarseness.

Washington once asked a number of his officers to dine with him. In one of the pauses of conversation, he heard one of them at the far end of the table utter an oath in a voice loud enough to be heard by everyone. The General looked quietly at his guests, and then said: "I really thought I had invited none but gentlemen to dine with me."

Plutarch said: "If any man think it a small matter to bridle his tongue, he is much mistaken."

St. James said: "If any man offend not in word, the same is a perfect man, and able also to bridle the whole body."

No. X.

JUSTICE

+Justice is the principle of awarding to all men, including ourselves, what we believe to be their just rights. We are morally bound to be just even to our enemies, not only in our actions, but also in our words and thoughts.+

Justice is said to be truth in action, that is, truth carried into practical operation. Two brothers at school have a hamper sent them from home. It is directed to the elder, but the letter says it is for both. The elder takes charge of it, and, while enjoying its contents freely with his friends, has the power to allow his brother to partake of the good things very sparingly, and only occasionally. But he allows his brother free access to the basket, that both may share alike. That is a simple case of Justice.

A boy going out to steal apples from an orchard forced a younger and smaller boy to accompany him for the purpose of keeping a lookout. While the bigger boy was in the middle of the orchard the younger lad was caught, and taken back to school to be punished. The real thief, having escaped, returned in time to see the little boy punished for the offence. Instead of bravely coming forward to take the place of his companion, who was really his victim, he laughed it off, and promised him some candy at the end of the week. That is a case of gross injustice. The converse of this form of injustice is also common; when one person takes the praise, or reward, that is really due to another. We see injustice of that kind in business, and, indeed, in every walk of life. It has happened over and over again that the maker of some great invention has been obliged to sell it for bread, while the man who bought it has taken advantage of his fellow-man's distress and made a fortune, and the other was left in poverty. "Render, therefore, to all their dues; tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour."

The Thebans represented Justice as having neither hands nor eyes; their idea being to picture the just judge, who would neither receive a bribe, nor respect persons from their appearance. For a similar reason the English people picture her with eyes bandaged, and having a sword in one hand and a pair of scales in the other. The Emperor Maximilian's motto was Fiat justitia, ruat coelum; "Let justice be done, though the heavens fall." Mahomet said: "One hour in the execution of justice is worth seventy years of prayer."

"Though the mills of God grind slowly, yet they grind exceeding small; Though with patience He stands waiting, with exactness grinds He all."

Though man's justice fail, God's justice can never fail in the end.

Grievous injustice is often done by the exaggerations of enemies, or careless busybodies. Two friends fall out, and one, feeling bitter against the other, repeats something which the other has confessed in confidence, taking care to add a little--just enough to save the story from absolute misrepresentation, but enough to do his former friend an injury which, perhaps, can never be undone. Gossip about the failings of others almost always ends in injustice.

"Let every man be swift to hear; slow to speak; slow to wrath," if he wish to become a just man. One of the most harmful of the smaller sins, and most difficult to get rid of, is the sin of exaggeration. It is fatal to the growth of Justice in the character. If we would be just to others, it is well to practise the rule of silence unless we have something favourable to say. The love of Justice should lead us, whenever we hear anything to a man's discredit about which there is no absolute certainty, to give him the benefit of the doubt. When a prisoner is being tried for an offence, the judge always tells the jury that if there be any reasonable doubt about the evidence the prisoner must have the benefit of it. It is better that the guilty go free than that the innocent should suffer.

We can be unjust in our thoughts of others, as well as in our actions and in what we say. We are constantly warned by the best and wisest men about the folly of rash judgments. These words, from the Sermon on the Mount, are an example of many similar warnings: "Judge not, that ye be not judged; for with what judgment ye judge, ye shall be judged." It is possible to be guilty of the gravest injustice to others, by forming harsh opinions of them in our own minds for which we have not sufficient ground. It is not necessary to utter our judgment in order to be unjust; we can harm people merely by thinking evil of them, because a harsh judgment in the mind affects all our dealings with them, and may thus injure them in the opinion of others.

In seeking to be just men, our grand guide should be the Golden Rule: "As ye would that men should do to you, do to them likewise." If, when about to do, or say, or think, anything unjust of any one, we could get into the way of asking ourselves how we should look upon the matter if the positions of the persons were reversed, there would be far less injustice in the world. Justice is one of the great virtues, and it is worth striving after. It is a virtue that we can only possess in a marked degree by constant practice in doing just acts, in speaking just words, and in thinking just thoughts.

No. XI.

BENEVOLENCE

+Benevolence is good will. The benevolent man has kind thoughts of everyone, kind words for everyone, and a helping hand for those who need it.+