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Chapter XIV

THE CODE OF HONOR

In which the Youth is informed, with two
Illustrations, as to the Features of a Gentleman

IT is an old 53

T is an old saying, "Straws show which way the One evidence of progress is the re

vised interpretation of the "code of honor." The term was formerly associated with the duello; it was a word, a challenge, and the ordeal of blood. In 1804, Aaron Burr, at that time Vice-President of the United States, challenged Alexander Hamilton to mortal combat for thwarting his political ambition; and the result of that meeting, which was called "an affair of honor, was the quenching of the brightest intellect in the republic. Such a tragedy would be impossible in these times. Aye, the world does move; and every time it rolls around it rolls a little nearer the light of the golden age.

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It must not be inferred that our sense of honor, which is inherent in the dignity of man, is in any wise inferior to that of former days. It is simply finding a new interpretation in the spirit of the gospel, which is pervading the world and dominating civilization. We find a forecast of this interpretation in two incidents, one in the life of Paul and the other in that of Jesus, both of which illustrate that true chivalry which has been defined as "high thoughts seated in a soul of honor."

It was twenty-five years after his conversion on the Damascus highway that Paul found himself at the bar of the Sanhedrin on a charge of disturbing the public peace. Time was when he had been an honored member of that body. How the memories of the past must have thronged upon him! He saw again the face of Stephen, the protomartyr, to whose death he had here consented. No doubt old friends were present; but they had turned their backs upon him as an apostate long ago. He began his defense: "Brethren, I have lived before God in all good conscience until this day." He was interrupted by a voice, "Smite him on the mouth!" Whereupon a guard smote him with his sandal. That was the worst of all possible insults. The act is still common in Oriental courts and known as the "eating of the shoe." Should Paul submit to it, a Jew of noble birth, a Roman citizen, an ex-member of this court? It was his sense of justice that retorted, "God shall smite thee, thou whited wall!" Rough language that, but truer than he knew. God smote this Ananias, a few years later, when, fleeing from the indignation of the people, he took refuge in a sewer and there died by the dagger of an assassin. Nevertheless the word was not well spoken. A bystander said, "Revilest thou God's high priest?" It was enough. The flame of Paul's anger was quenched in an instant; "I knew not, brethren, that he was the high priest, else would I not have said it." In the confusion of the hour his dim eyes had seen only a white blurred figure. He had, indeed, no means of knowing that it was the high priest. It was twentyfive years since he had been in the Hall Gazith. He

had every reason to think the pontifical place vacant since Ananias had been summoned to Rome under a criminal charge and was now acting, on his return, without authority. The prisoner, thrown off his guard, had spoken in sudden anger; but he immediately recovered his self-poise and made the amende honorable. We have here a side-light on the nobility of this man. In Renan's "Life of Paul" he speaks of him as "the ugly little Jew." He may have been of short stature and “mean presence, as his foes intimated, but here in the Sanhedrin he towers aloft like a giant among pigmies. In his self-respect, his wise weighing and comparing of rights and duties, his admirable understanding of the phrase noblesse oblige, he was a model for young men.

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It appears that he was a man with a conscience, There was a splendid ring in his voice when he protested, "I have lived before God in all good conscience until this day." This is not to say that Paul claimed to be perfect. On the other hand, he frankly and frequently admitted his imperfection; as when he said, "I count not myself yet to have laid hold, as tho I were already perfect, but one thing I do, forgetting the things which are behind I press forward!" It is not enough to be a conscientious man. Conscience was intended to be an infallible guide; but, like a magnetic needle deflected from the north, it does not fulfil its appointed end. What then shall we do?

The life of Paul is comprehended in two chapters. In one of these he appears as the official inquisitor of the Sanhedrin, "breathing out slaughter" against the followers of Christ. Of this period he says, "I verily

thought I was doing God's service." But that does not affect the fact that he was doing wrong; he was living the life of a conscientious but misguided man.

The dividing-point was at the burst of heavenly light on his journey to Damascus, when he heard the voice saying, "I am Jesus!" He then and there

turned right about face. His faith and conduct were revolutionized, because his conscience was at that moment shot through with heavenly light.

In the second chapter of his life he accepts Christ as his Lord and master, and the fellowship of the disciples whom he has previously haled to judgment and persecuted unto death. He is a new man in Christ Jesus; old things have passed away, all things have become new. He now follows his conscience, but only so far as his conscience follows the higher law.

In 1850, William H. Seward aroused a feeling of consternation among his political associates by saying, "There is a higher law than the Constitution. It is affirmed in like manner that there is a higher law than conscience, to wit, the Word of God. By this, as the final authority, all consciences must be tested to determine whether they are right or not. A man keeps his appointments by his watch, ordinarily; but he is bound to see that his watch is right; and that must be done by having it adjusted to the sun. So must we have an illuminated conscience; that is, a conscience subject to and regulated by the Word of God.

It appears, also, by this episode, that Paul was a man with a temper. A temper has its uses. Some one has said, "He is a fool who can not be angry, but he is a wise man who will not."

You have seen the phlegmatic man; so placid that no wrong could arouse him. In all movements looking to the vindication of human rights his influence is nil, because he declines to protest against anything. We say of such a man that he is "as meek as Moses.' But there was a time in the life of Moses when his meekness was reprehensible. He watched his sheep in the desert of Midian for a period of forty years while his people were groaning in Egypt under a whip of scorpions. It needed the voice of Jehovah at the burning bush to stir him out of his meekness and shame him into an active protest against wrong. The Lord said: "I have surely seen the affliction of my people, and have heard their cry. Why shouldst not thou also hear it? Come now, therefore, and I will send thee unto Pharaoh; and thou shalt say unto him, Let my people go!"

And you have seen the irascible man, whose temper is kindled into flame at the slightest provocation. Such was John Lillburne, the friend of Milton, of whom the poet said, "If he could not find anybody else to quarrel with, John would quarrel with Lillburne and Lillburne would quarrel with John." The wise counsel in his case is, Festina lente. Take time to be angry, that you may make your anger tell!

And there is another man who keeps his temper under curb. Have you not seen him, when aroused to just indignation, biting his lips, while the red flush crept over his face? He is the master of a mettled steed, and knows it. No sudden ebullition betrays him. It appears, still further, from this incident, that Paul was a man of honor. By reason of his exalted

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