Page:Sermons by John-Baptist Massillon.djvu/108

 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