No. VII.HONESTY

Unselfishness is the giving up personal gain or advantage. It is the desire to do the will of another rather than our own. It is making a sacrifice to please some one else.

Truth, Purity, and Courage are called the heroic virtues; Unselfishness is greater than any of them. It is like the Christian virtue of Charity or Love; it makes people forget their own interests for the sake of others. Unselfishness is the great lesson we learn from studying the life of Jesus; He is the great example to the world of absolute self-forgetfulness. We admire notable examples of this virtue. One of the members of the Light Brigade tells us that in that terrible charge he was wounded in the knee, and also in the shin. He could not possibly get back from the scene of the fight. Another soldier passing by said: "Get on my back, chum." He did so, and then discovered from the flowing blood that his rescuer had been shot through the back of the head. When told of it, he said: "Oh, never mind that; it's not much, I don'tthink." But he died of that wound a few days later. The brave fellow thought not of his own wound, but only how he might help another, though he belonged to a different squadron and was unknown to him.

Unselfishness is one of the hardest things to learn. A boy may be naturally brave and even generous, but no one is naturally unselfish. We are apt to confuse generosity with unselfishness; really they are quite different. A generous person gives out of his abundance, liberally; an unselfish person of what seems necessary to his happiness. A generous boy shares his weekly purchases with his friends; an unselfish boy, out of pity at some distressful case, gives away all his allowance for that week, and cheerfully goes without. The selfish boy spends his money upon himself alone. It is hard to neglect Self.

Even the selfish make sacrifices occasionally. But there is not much virtue in being unselfish now and then, if, in the meantime, we think of nothing but gratifying our own desires. Real Unselfishness is a habit, and needs to be acquired as does any other habit. We have to begin practising it, and to go on practising it, in the little things of life as well as the great, for a long time before we are finally able to forget self and think of others first. It is perhapsimpossible to forget self altogether; but Unselfishness aims to that.

A boy is going down town for some amusement. His sister asks him to take a parcel for her to the house of a friend, who lives considerably out of the way. He says he can't be bothered, or that he will miss some of his fun; he is selfish. Another boy is next at bat, and the "Pro." is going to bowl. A friend asks him to exchange places on the list, as he has to meet his father at the train later on, and he is near the foot of the list. The first boy consents, though he knows he will not get nearly so good a practice; he is unselfish. The unselfish person is constantly trying to lighten the burdens of others.

If you wish to tell a thoroughly selfish person, watch his conversation. He talks constantly of himself, of what he has done, or will do, or can do. His belongings are better than those of another, merely because they are his. He loves himself more than any one else; and it is natural to talk of what we love best. Lord Bacon said: "It is a poor centre of a man's actions,himself. It is right earth." He also said: "The referring of all to a man's self is a desperate evil in a citizen of a republic." "Wisdom for a man's self is, in many branches thereof, a depraved thing. It is the wisdom of rats, that will be sure toleave a house before it fall. It is the wisdom of the fox, that thrusts out the badger who digged and made room him. It is the wisdom of crocodiles, that shed tears when they would devour."

An old proverb says: "Love thyself, and many will hate thee."

Unselfishness is hard to practise, because it brings no reward in this life. The unselfish man, indeed, is often imposed on by the self-seeking, and more often still simply because he is unselfish, and never ceases to think of others. A Christian man in the city of Toronto, widely known for his charities, subscribed $500 to a deserving object. The committee in charge of the matter appointed collectors to go about and ask help from the public. A lady called upon this gentleman, not knowing that he had already given largely. He was about to tell her of his first subscription, when he noticed her face fall at the expected refusal. He immediately took her little book and put down his name for a second amount. He could not bear to send her empty away. His first subscription was generosity; his second, Unselfishness. Thereisa reward here for Unselfishness—the approval of one's own Conscience, and, after all, that is of greater permanent value than the praise of men.

In an age when there is so much grasping after personal gain, it is refreshing to read of great instances of forgetfulness of self. When theVictoria, after her collision with theCamperdown, was found to be sinking, Admiral Sir George Tryon ordered the sick and the prisoners to be brought up from below, and then gave the usual order, always the last to be given on a ship: "All hands for themselves." Not a man broke ranks until that order was given. Even then the chaplain stayed to help the sick, and so lost his life. The Admiral himself went down, standing on the bridge; and, most notable of all, young Lanyon, a junior midshipman, refused to leave the Admiral's side, though told to jump, and they went down together.

"He that loseth his life shall find it."

Honesty is Truth practically applied to questions about the property of others. It is the principle of dealing with others as we would desire others to deal with us. The sole guide in fulfilling this obligation is not what the Law may be, but what our Conscience tells us.

(1) Honesty is a form of Truthfulness. It is that form of it which is concerned with our dealings with others, especially as to their possessions. The opposite of it is called Dishonesty, and the worst form of Dishonesty is Stealing. The thief is hated, and feared, and despised more than any other sort of criminal. Men fear him as they do poisonous snakes; because the thief is a creeping creature, hiding himself and his actions from the light of day. He watches you until you feel secure, and are less careful than usual of your possessions; then he sneaks about, waiting for a favourable moment when no one is near to observe or suspect him before snatching your property. A man may commit a very grievous offence against another in a moment of passion; and, though we acknowledge thejustice of his punishment, we do not hate him. But men hate a thief because he is a sneak, and because his offence is done in cold blood, not in the heat of anger; in an underhand way, not openly and above board.

The confirmed thief is one who has yielded his soul to the Devil. He deliberately sacrifices his character; he surrenders himself of his own free will to a life of evil. Stealing inevitably leads to lying, and these two things degrade the character more quickly than any other evils that touch it. Not only does he destroy the purity of his soul; before long he must yield up his body for punishment. Not one thief in a hundred goes long unpunished.

(2) There are other forms of dishonesty not so open as stealing, and, in some cases, not so harmful, but generally degrading and destructive of high character. One of these is Cheating. If a coal dealer is paid for a ton of coal and delivers only nineteen hundred pounds, he is guilty of stealing. If, however, he gives full weight, but sells the coal as first-class, when it contains shale or other impurities, and is really of a cheap grade, then he is cheating. The schoolboy who copies his night-work from another, or gets help, and then presents the exercise as his own, is guilty of cheating. This form of cheating is made worse whenit is done in examinations, because the result affects not only the standing of the person who cheats, but deprives others of fairly won advantage.

(3) Another form of dishonesty is that by which one person takes advantage of another in a bargain, through his ignorance or helplessness, even though nothing is actually misrepresented. For example, A. asks B. to lend him ten cents for a month. B. knows that A. is in a tight place, and must have the money; and so he offers it on condition that A. will pay him twenty cents at the end of the month. B. is dishonest, because he takes unlawful advantage of A.'s necessity.

(4) There is a kind of cheating not referred to above—that is cheating in games. Apart from the effect of this kind of cheating upon the character, the game itself is spoiled. There is a tendency, nowadays, to play games for the sake of the victory alone, and to take no interest in games that one cannot win. We should play the game for its own sake, and frown down all attempts to win it by going just a little outside of what we know to be the rules. He who allows himself to cheat at games is forming a habit which will lead him to cheat later on in serious business.

(5) Another form of dishonesty is that relating to property lost and found. A boy finds a sum of money ina room, or hall, or playground, or even on the street. Money is a thing not easily identified, and there is, therefore, a temptation to pocket it and say nothing about it. This is dishonest. The duty in such a case is plain, to try to find the owner, and, if that cannot be done, then to put the money to some useful or charitable purpose, and not into one's own pocket.

(6) Still another form of dishonesty is that in which one person takes to himself the praise belonging to another; or allows another to bear blame belonging to himself. We often see boys letting others suffer, in one way or another, for what they have done. Nothing can be meaner or more contemptible. It is not uncommon to see people eager to take the credit, or praise, or even rewards, which properly belong to others, who have been thrust aside, or forgotten, for the moment. It is a form of dishonesty.

Honesty has another side also. When practised according to the voice of Conscience, without regard to what the law may be, it is the sign of a noble character. A young man's father fails in business, and dies suddenly, leaving many debts behind him unpaid. The young man makes a solemn resolution that he will save and save, and work his hardest, to pay off those debts, though he did not make them; that is the Honesty of the truly noble character. A very striking example of thissort of Honesty is that of Sir Walter Scott, who applied himself, though nearly sixty years of age, to the enormous task of paying off, by the sale of his stories, a debt of $600,000, which he did not actually incur, and from which he could have got free, according to the letter of the law. But his inflexible Honesty forced him into making an effort which doubtless shortened his life.

Faithfulness is being true to our word, and to our friends, fulfilling our obligations, and doing what we see is our duty, at all costs.

Of the honest man we say: "His word is as good as his bond." Of the faithful man we say: "He was never known to desert a friend or neglect an important duty." Faithfulness is one of the strongest evidences of fine character. The boy who is sent on an errand by his mother, and resists the temptations of some playmates he meets on the way, to stop and have a game, is Faithful. Two boys going for a walk in the country decide to cross a field of ripe grain, and run the risk of being seen by the farmer in the next field. They are seen and chased. One can run much faster than the other; in fact, he can escape if he likes to leave the other. But he doesn't; and both are caught, and have their ears cuffed. That is an example of the Faithfulness of a friend. As the gentleman's psalm puts it,

"He sweareth to his own hurt, and changeth not";

or, as it is otherwise translated,

"He sweareth to his friend, and changeth not."

In the history of Napoleon we are told that, after his burial at St. Helena, his household sadly embarked for Europe. One of their number, however, Sergeant Hubert, refused to abandon even the grave of the Emperor. For nineteen years he continued at St. Helena, daily guarding the solitary tomb, and when the remains were at length removed to France the faithful old servant followed them home. How often we see people professing the utmost friendship and loyalty to one who has wealth and influence; but as soon as his money is gone, his faithless friends depart also. Is not that the case sometimes, even with schoolboys?

We should be faithful in performing obligations. It is said of Thomas Brassey, who has been called a great captain of industry, and who was one of the first to undertake great railway contracts, that the reason of his success lay in the fact that he was faithful in all obligations, and trusted his men as they trusted him. On one occasion, when he was building a railway in Spain, a man who had agreed to make a cutting through a hill found that it turned out to be a rock cutting, though the price was to be for a sand cutting. If there had not been perfect trust between thetwo men, the work would have stopped, and Mr. Brassey would have lost a large sum through delay. The sub-contractor went steadily on with the work, and had it almost finished, when Mr. Brassey arrived from England to inspect the works. When he came to the hill, the sub-contractor told him what he had done. Some men would have taken advantage of the sub-contractor; but Mr. Brassey allowed him double the price agreed upon, and kept a faithful servant by practising Faithfulness himself.

A merchant fails in business. He agrees with his creditors to pay them fifty cents in the dollar, and they then discharge him from his liabilities, and he begins business again. In a few years he makes a good deal of money. He determines to pay back to his old creditors the other fifty cents in the dollar, from payment of which they had released. That is a case of Faithfulness to one's obligations. The moral obligations to pay back everything remained, though his creditors had let him off. There are such men in the business world, and all honour to them! Horace says: "Fidelity is the sister of Justice."

We should be especially careful to be faithful in the performance of our promises. A promise is a sacred thing. It is an obligation undertaken of our own free will, and for which we have pledged ourhonour. That is what the sacred poet means in saying: "He sweareth to his own hurt, and changeth not." Nothing can turn him from his promise, even though he is sure to suffer by it. There is a proverb which says: "Promises may get friends, but it is performance that must keep them."

Faithfulness is most difficult in the daily round and common task of life. Yet it is precisely there that Character is formed and built up. A reputation for Faithfulness cannot be made by being strictly faithful a few times, or in a few important things. We have to practise at it, and grow into the character of a faithful man after years of effort. A boy is given ten words to parse for next day. He does five carefully; and then, longing to get out to play, he does the others anyhow, just to be able to show the exercise, and escape detention; he is unfaithful. Or, he is given four stanzas of poetry to learn. He learns three, and takes his chance of being asked one of the three, and not the fourth; he is unfaithful. He is expected by his parents to watch over his younger brother who goes with him to school, but he lets the little fellow fight his own way; he is unfaithful. He listens without protest, or without moving away, to bad, or, perhaps, obscene, language. He is unfaithful to God, and to his father and mother.

The late Czar of Russia, Alexander III., was many times in danger of his life, and his father had been assassinated by Nihilists. Yet he refused to flinch from the path of duty. He was faithful to his great position and responsibilities, and was called the Peace-keeper of Europe. When he was fresh from a hair-breadth escape from the hand of an assassin, he said: "I am ready; I will do my duty at any cost."

The highest examples of faithfulness are to be found in the history of the Christian martyrs, who gave up their lives joyfully, rather than be found unfaithful. In the terrible persecution of the early Christians in A.D. 303, a young Roman noble, named Andronicus, was brought before the governor of the province. He was very bold in professing his faith in God. The judge said: "Youth makes you insolent; I have my torments ready." Andronicus replied: "I am prepared for whatever may happen." He was tortured upon the rack, scraped with broken tiles, and salt rubbed into his wounds, but remained immovable. Three times the torture was repeated. But with seared and scarred flesh, members cut off, teeth smashed in, and tongue cut out, he maintained his fidelity to the end. At last he was thrown to the wild beasts in the amphitheatre of Anazarbus.

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

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 thinkit 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 saydamn, or to use lightly the name of theDevil? It is just as profane to use either of these words as it is to use the name of God carelessly. The power ofdamn, as wenow 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 languagedestroys 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."

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 tobe 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 wasFiat justitia, ruat cœlum; "Let justice be done, thoughthe 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 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 noabsolute 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 weshould 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.

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.

Goldsmith's biographer tells us that when the poet was taking a stroll one evening, he met a woman with five children, who implored his charity. Her husband was in the hospital, and she was from the country, and had neither food nor shelter for her helpless offspring. Goldsmith's kind heart melted at the story. He was almost as poor as herself, and had no money in his pocket, but he took her to the college gate, and brought out to her the blankets from his bed to cover the children, and part of his clothes to sell for food. In the night he found himself cold, and so he cut open his bed and buried himself among the feathers, where he was found next morning by a college friend, with whom he had promised to breakfast.

One boy has a feeling of spite against another, owing to some trivial quarrel. To vent it, he goes tohis enemy's room, and, in his absence, slashes the gut of his tennis racket with a knife. That is an example of Malevolence, or evil will, or, as it is commonly called, Malice.

The benevolent man is he who calls the whole world kin, and refuses to harbour an evil intention against any one. To have a mind like that requires long practise in patience, charity, fortitude, forgiveness, and self-denial. St. Paul, in one of his most famous letters, says that Benevolence is made up of these very things; so that in this matter we have not only our own experience, but a great authority to corroborate it. Shakespeare, too, says:

"Deep malice makes too deep incision;Forget, forgive; conclude, and be agreed."

"Deep malice makes too deep incision;

Forget, forgive; conclude, and be agreed."

The saying of another poet, "To err is human, to forgive divine," might well read, "To avenge is human, to forgive divine." Every one who gives way to malicious anger usurps the place of God, and says to himself, "Vengeance is mine." But who ever got any lasting satisfaction out of revenge, when wrath has died away, and the injury he has suffered begins to look smaller? Sir John Lubbock well says: "Revenge does us more harm than the injury itself; and no one ever intended to hurt another, but did at the same time a greater harm to himself, 'as the bee shall perishif she stings angrily.' The vulture, we are told, scents nothing but carrion, and the snapping turtle is said to bite before it leaves the egg, and after it is dead."

If a little boy is hurt, how kind the big boy becomes in his help and in his words! And yet, when he gets well again, perhaps the same big boy will make his life miserable, through unkindnesses which really amount to bullying.

It is difficult to say kind things of those whom we do not like, and it is far harder to think kind thoughts about them; but, if we wish to be really men of good will, we shall have to make the effort to do both. Difficult as it may be, it is quite certain that the trial is worth making. The benevolent man is the happiest man in the world. Happiness is thus brought to us by striving to do what we think we shall hate doing. There is an old proverb which says: "Pursue happiness, and she will flee; avoid her, and she will pursue."

The distinctive feature of Benevolence is willingness to lend a helping hand to those in need of it. One great name in this respect is that of William Wilberforce, who gave up his time and energies to abolishing the slave trade. No other human being ever did a greater work than that, and no other name will live longer in history than his. Another great name is that of John Howard, who gave the best yearsof his life to improving the condition of prisons, not only in England, but in other countries, too. "In three years he personally inspected every prison in the three kingdoms that presented any peculiarity. He travelled ten thousand miles at his own expense, and delivered from prison a large number of poor debtors by paying their debts. Wherever he went he brought some alleviation to the lot of the prisoner by gifts of money, bread, meat, or tea, and by remonstrating with jailers, surgeons, chaplains, and magistrates. Several prisons underwent a complete renovation and reformation, solely in consequence of his conversations with county magistrates and circuit judges."

We may not all be able to do great deeds of Benevolence; but we can all get into the habit of lending a hand whenever it is needed—not merely when a great occasion demands, but habitually. "A handful of good life is worth a bushel of learning." We can all practise keeping cheerful tempers, and saying kind words, and doing small acts of kindness, even to enemies. What distinguished Christ, as a teacher, from all other teachers that went before him, was His treatment of this subject of Benevolence. The old and well-established law was: "An eye for an eye, and a tooth for a tooth." He laid down a new law, the principle of Benevolence: "If thine enemy hunger, feed him: if he thirst, give him drink."

Ambition is that longing for pre-eminence which urges men to intense and long-sustained exertions. Ambition is good or evil, according as it is selfish, or seeks the good of mankind.

Ambition is the putting forth of immense energy with a definite purpose in view. Nearly all the great achievements of the human race have been accomplished by means of the ambition of individuals, Alexander the Great, Cæsar, St. Paul, Henry IV. of France, Raleigh, Gustavus Adolphus, Richelieu, Warren Hastings, Clive, Napoleon, Wellington, Nelson, Faraday, Pallissy, Livingstone, Gordon, Edison, all achieved great deeds through ambition. But as the names represent types of good and bad character, so there are two kinds of ambition, noble and selfish, good and bad.

It must be confessed that Ambition is apt to lead men astray. It is hard to be ambitious without being at the same time selfish, proud, and covetous. Ambition is a dangerous possession to the young manwhose character is not well grounded, and who has not learned to put the good of his fellow-men above his own personal advancement; and these two things always clash in questions of right and wrong. We are told that when the Russian engineers were consulting the Czar about the line of a railway from St. Petersburg to Moscow, he refused to listen to a statement of difficulties, but took a ruler, and, laying it on a map of Russia, drew a straight line between the two cities, and ordered the engineers to disregard towns, and private homes, and obstacles of any other kind. Napoleon literally waded "through slaughter to a throne," and cared nothing for the sacrifice of his soldiers or the tears of a whole nation.

Ambition is bad when it leads men to seek power to gratify personal ends. Cæsar's ambition was evil because he thirsted for personal power for his own gratification and pride. The thirst for money is a bad Ambition. It nearly always ends in making man a miser, than whom there is no man more contemptible and pitiable. It is seldom a man amasses a very great fortune without depriving other people of their rights. The wise man said: "He that maketh haste to be rich shall not be innocent."

Ambition often destroys the character of the man who gives way to it. Macbeth was a great general,and a brave and honest man. In thinking over the murder of the king, which his wife proposed to him, he said:

"I have no spurTo prick the sides of my intent, but onlyVaulting ambition which o'erleaps itself,And falls on the other";

"I have no spur

To prick the sides of my intent, but only

Vaulting ambition which o'erleaps itself,

And falls on the other";

meaning that he had no motive whatever for killing Duncan except the ambition to occupy his throne. Ambition destroyed him. Frederick the Great bound himself to befriend and support the young ruler of Austria, yet he violated his oath, robbed his ally, and plunged Europe into a long and desolating war. To quote his own words: "Ambition, interest, the desire of making people talk about me, carried the day, and I decided for war." He sacrificed his own soul for the sake of the glory arising out of victorious war.

The danger of Ambition to young men is that it leads to discontent with their present lot in life. Many a young man has been utterly ruined by giving way to discontent because of Ambition. A young man in a bank, filled with Ambition, wishes to improve his position. His salary is small, and he feels cramped. He begins to speculate through brokers, paying a little cash down. Perhaps he is successful at first. Then he hears of some railway shares that are going up in price every day. If he can only get some money tobuy he can repay it in a week, and make a great profit for himself. He takes the bank's money. He does this several times, until at last the crash comes, as it always does, and the young man is sent to spend some of the best years of his life in gaol. Ambition has destroyed his reputation, and has cost him his liberty and his friends.

To excel in his present calling, is a lawful Ambition for a young man, leaving it to the future, to his reputation, and to God, to lift him higher. How much wiser and happier Macbeth would have been if he had kept to his first resolution:

"If chance will have me king, why, chance may crown me."

It is quite possible for Ambition and Contentment to go together, and to produce the very greatest results in the long run. This was the ambition of General Gordon, that he might excel others as a soldier, and yet be content with a position humble as men count such things. He refused repeated offers of money from the Emperor of China. He accepted the Peacock Feather and Yellow Jacket to give pleasure to his mother, and to enable him to exert the necessary influence upon the Chinese in settling the country after the horrors of war. This was the kind of Ambition held by Livingstone, by Palissy the potter, and, above all men in modern times, by Faraday. When Faradaymade known some of his discoveries, he was offered large sums to make experiments for merchants, and he might soon have become very rich, but it would have taken all his time. He refused; he remained poor; he gave himself up to scientific research, and he made the name of England great in the scientific world, as it had never been before.

The highest Ambition a man can have is to be able to make a sacrifice of his inclinations, and to give himself up to some noble work for the good of mankind, without any thought of profit or pride, or place or power, or any other form of selfishness.

Patriotism is love of and devotion to one's country. It is the spirit that prompts us from love of our country to obey its laws, to support and defend its existence and its rights, and to promote its welfare.

Maurice once said, very truly, "that man is most just, on the whole, to every other nation who has the strongest feeling of attachment to his own." Love of one's country, if it be real and deeply rooted in the heart, is a sacred thing. There are few nobler feelings, if only they are genuine. A boy's patriotism is generally associated with fireworks and brass bands, and it is right enough that he should make merry on his country's great days. But we should guard against thinking that there is nothing more in Patriotism than fireworks and bragging and brass bands. The show, the display, should be only the mark of a real love and respect within the breast.

It is natural to be proud of one's country. If a stranger should abuse it in our hearing, we should feel indignant, and a natural feeling of pride would urge usto refute his statements. There are many things to be proud of, even in a country by no means great in arms or in territory. He would be a very small-minded man who refused to acknowledge the right of every country to the devotion of its children. But, as Maurice said, "he is most just to others who has the deepest attachment to his own." It is not boasting to say that we belong to the greatest race that the world has ever seen. The growth of our race, not only in the little mother island, but also in every continent of the world, has not been paralleled by any other people. No other nation in history has retained so long its supremacy among the nations of the earth. When the great nations of Greece and Rome reached the height of their power, they maintained it for a time by means of slaves, and gave themselves up to luxury and vice. But, as soon as they became effeminate through loss of vigour and the idleness of their citizens, their power, and even their national existence, were destroyed. Instead of maintaining its power and wealth by slave armies and slave labour, the English people abolished slavery off the face of the civilized world. England paid Portugal $1,500,000, Spain $2,000,000, to induce them to give up the slave trade. For fifty years England kept a squadron on the west coast of Africa to keep down the slave trade, at a cost of $3,500,000 a year. She paidthe West Indies and Mauritius $100,000,000 to free their slaves. The sum which it cost the English-speaking people of America to put down the slave trade cannot be calculated.

The ancient nations of Greece and Rome derived immense sums of money from their colonies. They made the colonies pay for the support of all the armies and the general expense of government. England has never taxed a colony with any great burden. It is estimated by Sir John Lubbock that in ten years, from 1859 to 1869, $210,000,000 was spent by the mother country upon her colonies.

It is the glory of Canadians to belong to such a race. The old land from which we came is worthy of our deepest love and veneration and pride. As Tennyson patriotically says:

"There is no land like England,Where'er the light of day be;There are no hearts like English hearts,Such hearts of oak as they be."

"There is no land like England,

Where'er the light of day be;

There are no hearts like English hearts,

Such hearts of oak as they be."

And this new land, too, claims our love and loyalty. No boy ever grew to manhood with a fairer heritage than the young Canadian possesses. But if his privileges are many, so, too, are the duties of citizenship. After all, the best patriot is the best citizen. It is easy to cheer with the crowd, even when its cry is"Our country, right or wrong." That can never be the cry of the true patriot. In fact, real Patriotism concerns itself not with "cries," but with deeds. He is said to be the truest patriot "who can make two blades of corn grow where only one grew before." How true that is for Canadians! Our country does not at this stage of its history require the partisan, or the politician; we have too many of them. It needs men who love her as men love their homes and families; thinking it an honour and a pride to labour for them.

Patriotism is a sacred thing, a sacred duty. Ruskin says, "Nothing is permanently helpful to any race or condition of men but the spirit that is in their own hearts, kindled by the love of their native land."

It is our duty to cultivate the love of our country, to do everything in our power to make that love stronger as we grow older. If we love our country, if we see that in her which calls forth our enthusiasm, then we are ready to make any sacrifice for her that she may demand, even to shedding our blood. Ruskin also says: "It is precisely in accepting death as the end of all, and in laying down his life for his friends, that the hero and patriot of all time has become the glory and safety of his country."

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