84 – The reference is to the saying of Hillel, “What to thyself is hateful, to thy neighbour thou shalt not do; this is the whole law and the rest is commentary” (cp. _Tobit_ iv. 15; _Did._ i. 3), and to the similar maxim suggested by Plato and current among the Stoics. 85 – Rom. xiii. 9. 86 – St. Luke xiii. 23‒49; St. John xxi. 21‒22. 87 – St. John ii. 23‒25. 88 – St. Matt. xvi. 17. 89 – Those not occurring continuously in chap. vi. are printed in italics. 90 – This is a higher moral principle than that Jewish method of “making a fence to the law,” which is expressed in the _Didachè_ 3. “Be not prone to anger, _for anger leads to murder_.... Be not lustful, _for lust leads to fornication_.” The wrong condition of the will is, according to our Lord, itself the evil, apart from what it may lead to. What is needed is not merely outward respectability or conformity, but a right spirit. Humility both towards God and towards our fellow-men is simply the recognition of the truth about ourselves. 92 – It can hardly, however, be denied that there are rare cases where untruthfulness in word becomes a duty owing to the social evil which verbal truthfulness would involve. Thus almost all men would think it right to lie to a would-be murderer in order to save a life. I twice heard the late Master of Balliol, who had great moral common sense, in answer to the question what he would do in such a case, reply: “I suppose I should tell the lie, but I had rather not think about it beforehand or justify it afterwards.” This is the best answer in regard to such quite abnormal cases. But there are certain more normal cases where professional reserve involves something approaching untruthfulness. The lawyer, doctor, or Cabinet Minister may be asked a question which ought not to be asked, and have no alternative but to give some more or less misleading answer, or in effect disclose (even by silence or refusal to answer) a professional secret. The “seal of the confessional”――imposed on the clergy (with a gradually increasing stringency) by the general law of the Church and by the Anglican canons of 1603 (c. 113)――is an intensified case of such professional obligation of secrecy. In such cases the possible moral evil is reduced to a minimum if society recognizes that what is known under a “seal,” sacramental or professional, is not included in the knowledge which is recognized in social life. I have written the above because if there are circumstances, however rare, where a man would not act on the ordinary obligation of candid speech he had better give general public notice of it. But I cannot feel