(_b_) _Truthfulness_.--Justice is not confined to acts, but extends to speech and even to thought. We owe to others veracity. Even when the motive is good, there can be no greater social disservice than to fail in truthfulness. Falsehood, either in the form of hypocrisy or equivocation, and even of unsound workmanship, is not only unjust to others; it is unjust to ourselves, and a wrong to the deeper self--the new man in Christ.[20] Is deception under all circumstances morally wrong? Moralists have been divided on this question. The instance of war is frequently referred to, in which it is contended that ruse and subterfuge are permissible forms of strategy.[21] There are, however, many distressing cases of conscience, in which the duties of affection and veracity seemingly conflict. It must be remembered that no command can be carried out to its extreme, or obeyed literally. Truth is not always conveyed by verbal accuracy. There may be higher interests at stake which might be prejudiced, and indeed unfairly represented by a merely literal statement. {212} The individual conscience must decide in each case. We are to speak the truth in love. Courage and kindliness are to commingle. But when all is said it is difficult to avoid the conclusion that in the last analysis lack of truth argues a deficient trust in the ultimate veracities of the universe, and rests upon a practical unbelief in the divine providence which can make 'all things work together for good to them that love God.' (_c_) Connected with truthfulness, and also a form of justice, is the duty enjoined by St. Paul of forming _just judgments_ of our fellow-men. If we would avoid petty fault-finding and high-minded contempt, we must dismiss all prejudice and passion. The two qualities requisite for proper judgment are knowledge and sympathy. Goethe has a fine couplet to the effect that 'it is safe in every case to appeal to the man who knows.'[22] But to understanding must be added appreciative consideration. We must endeavour to put ourselves in the position of our brother. Without a finely blended knowledge and sympathy we grow intolerant and impatient. Fairness is the rarest of moral qualities. He who would estimate another truly must have what St. Paul calls 'spiritual discernment'--the 'even-balanced soul' of one 'who saw life steadily and who saw it whole.' (2) Brotherly Love evinces itself further in _Service_, which takes the three forms of Compassion, Beneficence or practical kindness, and Example.