make no use of it in the regulation of your manners; because, in these general paintings, we always find features which resemble us not. I wish, therefore, to confine myself, at present, to the single object of making you feel all the injustice of that description of slander which you think the most innocent; and, lest you should not feel yourselves connected with what I shall say, I shall attack it only in the pretexts which you continually employ in its justification.
Now, the first pretext which authorizes in the world almost all the defamations, and is the cause that our conversations are now continual censures upon our brethren, is the pretended insignificancy of the vices we expose to view. We would not wish to tarnish a man of character, or ruin his fortune, by dishonouring him ill the world; to stain the principles of a woman's conduct, by entering into the essential points of it: that would be too infamous and mean. But upon a thousand faults, which lead our judgment to believe them capable of all the rest; to inspire the minds of those who listen to us with a thousand suspicions which point out what we dare not say; to make satirical remarks, which discover a mystery, where no person before had perceived the least intention of concealment; by poisonous interpretations, to give an air of ridicule to manners which had hitherto escaped observation; to let every thing, on certain points, be clearly understood, while protesting that they are incapable themselves of cunning or deceit, — is what the world makes little scruple of; and though the motives, the circumstances, and the effects of these discourses be highly criminal, yet gaiety and liveliness excuse their malignity, to those who listen to us, and conceal from ourselves their atrocity.
I say, in the first place, the motives. I know that it is, above all, by the innocency of the intention that they pretend to justify themselves; that you continually say, that your design is not to tarnish the reputation of your brother, but innocently to divert yourselves with faults which do not dishonour him in the eyes of the world. You, my dear hearer, to divert yourself with his faults! But what is that cruel pleasure, which carries sorrow and bitterness to the heart of your brother? Where is the innocency of an amusement, whose source springs from vices which ought to inspire you with compassion and grief? If Jesus Christ forbid us in the gospel to invigorate the languors of conversation by idle words, shall it be more permitted to you to enliven it by derisions and censures? If the law curse him who uncovers the nakedness of his relations, shall you, who add raillery and insult to the discovery, be more protected from that malediction? If whoever call his brother fool, be worthy, according to Jesus Christ, of eternal fire, shall he who renders him the contempt and laughing-stock of a profane assembly, escape the same punishment? You, to amuse yourself with his faults? But does charity delight in evil? Is that rejoicing in the Lord, as commanded by the apostle? If you love your brother as yourself, can you delight in what afflicts
