the mask of esteem, and the flattering expressions of friendship, to conceal the keen invectives of slander.
Now, although this be, perhaps, the only vice which no circumstance can palliate, it is the one we are most ingenious in concealing from ourselves, and to which piety and the world at present show the greatest indulgence. Not that the character of a slanderer is not equally odious to men, as, according to the expression of the Holy Spirit, it is abominable in the sight of God; but in that number they comprise only particular defamers, of blacker and more avowed malignity, who deal their blows indiscriminately, and without art; and who, with sufficient malice to censure, are destitute of the wit necessary to please. Now, the defamers of that description are more rare; and had we only them to address ourselves to, it would be sufficient at present to point out, how much unworthy of reason and religion this vice is, to inspire with a just detestation of it those who feel themselves guilty.
But there is another description of slanderers who condemn the vice, yet allow themselves the practice of it; who, without regard, defame their brethren, yet applaud themselves for circumspection and moderation; who carry the sting to the heart, but, because it is more brilliant and piercing, perceive not the wound it has made. Now, defamers of this character are every where to be found: the world is filled with them; even the holy asylums are not free: this vice is the bond of union to the assemblies of sinners; it often finds its way even into the society of the just; and we may safely say, that all are tainted with it; and there is not one who has preserved his tongue pure, and his lips undefiled.
It is proper, then, my brethren, to expose at present the illusion of the pretexts made use of every day in the world, in justification of this vice, and to attack it in the circumstances where you believe it most innocent; for, were T to describe it to you, in general, with all its meanness, cruelty, and irreparability, you would no longer apply it to yourselves; and, far from inspiring you with horror at it, I should be accessary toward your persuasion that you are free from its guilt.
Now, what are the pretexts, which, in your eyes, soften or justify the vice of evil-speaking? In the first place, it is the lightness of the faults you censure: we persuade ourselves, that as it is not a matter of culpability, there cannot likewise be much harm in censuring it. Secondly, it is the public notoriety, by which, those to whom we speak being already informed of what is reprehensible in our brother, no loss of reputation can be the consequence of our discourses. Lastly, zeal for truth and the glory of God, which does not permit us to be silent on those disorders which dishonour him. Now, to these three pretexts, let us oppose three incontrovertible truths. To the pretext of the lightness of the faults; that the more the faults which you censure are light, the more is the slander unjust: — first truth. To the pretext of the public notoriety; that the more the faults of our brethren are known, the more cruel is the slander which censures them: — second truth. To the
