And so, again, in the matter of having a man's hat or coat on the rack in the front hall, while there are only women in the house, the sole purpose of the action may be the concealment of the real condition of affairs from those who have no claim to know the truth, and not the deliberate deception of any party in interest. In so far as the purpose is merely the concealment from others of the defenseless condition of the house the action is obviously a proper one, notwithstanding its liability to result in false impressions on the minds of those who have no right to an opinion in the case. While a man would be justified in concealing, without falsehood, the fact of a bodily lack or infirmity on his part which concerned himself alone, he would not be justified in concealing the fact that he was sick of a contagious disease, or that his house was infected by a disease that might be given to a caller there. Nor would he be justified in concealing a defect in a horse or a cow in order to deceive a man into the purchase of that animal as a sound one, any more than he would be justified in slightly covering an opening in the ground before his house, so as to deceive a disagreeable visitor into stumbling into that hole. It would be altogether proper for a man with a bald head to conceal his baldness from the general public by a well-constructed wig. It would likewise be proper for him to wear a wig in order to guard his shining pate against flies while at church in July, or against danger from pneumonia in January, even though wide-awake children in the neighboring pews deceived themselves into thinking that he had a fine head of natural hair. But if that man were to wear that wig for the purpose of deceiving a young woman, whom he wished to marry, as to his age and as to his freedom from bodily defects, it would be quite a different matter. Concealment for the mere purpose of concealment may be, not only justifiable, but a duty. Concealment for the purpose of deception is never justifiable. It would seem that this is the principle on which God acts with reference to both the material and the moral universe. He conceals facts, with the result that many a man is self-deceived, in his ignorance, as to the size of the stars, and the cause of eclipses, and the processes of nature, and the consequences of conduct, in many an important particular. But man, and not God, is responsible for man's self-deception concerning points at which man can make no claim to a right to know all the truth.