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 evil good." Such characters David admonishes us to repel and banish from our society: " The just man," says he, " shall correct me in mercy, and shall reprove me; but let not the oil of the sinner fatten my head." This class of persons may not, it is true, speak ill of their neighbour; but they inflict on him the deepest wounds, causing him, by praising his vices, to continue enslaved to them to the end of his life. Of this species of flattery the most pernicious is that which proposes to itself for object the injury and the ruin of others. Saul, when, to procure the death of David, he sought to expose him to the ruthless sword of the Philistine, addressed him in these sooth ing words: " Behold my eldest daughter Merob, her will I give thee to wife: only be a valiant man, and fight the battles of the Lord;" and the Jews thus insidiously addressed our Lord: " Master, we know that thou art a true speaker, and teachest the way of God in truth."

Still more pernicious is the language addressed sometimes by friends and relations to persons labouring under a mortal disease, and on the point of death; flattering them that there is no danger of dying, telling them to be of good spirits, dissuading them from the confession of their sins, as though the very thought should fill them with melancholy, and, finally, withdrawing their attention from all concern about, and meditation upon, the dangers which beset them in their last perilous hour. In a word, lies of every sort are prohibited, but a lie uttered against or regarding religion, is one of extreme impiety.

God is also grievously offended by those opprobrious invectives which are termed lampoons and libels, and such contumelious slanders.

To deceive by a jocose or officious lie, although neither useful nor injurious to any one, is, notwithstanding, altogether worthy of a Christian; and of this the Apostle admonishes us when he says, " Putting away lying, speak ye the truth." This vile practice begets a strong tendency to frequent and serious lying, and from jocose, men contract a habit of uttering deliberate lies, lose all character for truth, and ultimately find it necessary, in order to gain belief, to recur to continual swearing.

Finally, the first part of this commandment prohibits dissimulation. It is sinful not only to speak but to act deceitfully, Actions as well as words are signs 01 our ideas and sentiments; and hence our Lord, rebuking the Pharisees, frequently calls them " hypocrites." ― So far with regard to the negative, which is the first part of this commandment.

We now come to explain the meaning of the second part ― Its nature and the obligations which it imposes demand, that part of the trials be conducted on principles of strict justice and according