onward to the belief of others. If it be supported by no evidence whatever, they will not declare their disbelief of it: thus suffering it to proceed without interruption, and to gain credit wherever it

may.

ness.

There is in the human breast a strong propensity to CensoriousWe need no instruction to teach us, that our fellow-men are by every censure, which adheres to them, lowered beneath their customary level. Nor do we discern with less readiness, that whatever sinks those around us, raises comparatively ourselves. With this self-exaltation, despicable as are the means by which it is achieved, we, whenever we become the authors of it, are 'despicable enough to be gratified: and the gratification, base and contemptible as it is, is still eagerly sought, and highly enjoyed, by many such minds, as are found in the present world.

When these persons hear the characters of others aspersed, they hear it with pleasure; and with pleasure believe the aspersion. Their faith, here, is not given to evidence: it does not wait for evidence. If evidence be furnished, indeed, it is so much the better; because it is expected to command the faith of others also. But no evidence is necessary to ensure the faith of these persons. The tale pleases, because it involves the degradation of a neighbour; a rival; a superior; or some other object of jealousy. It is believed, because they wish it to be true. Still, many such persons are too cautious to rehearse it again; and with their avoidance of this additional injury, their cold, heartless consciences are satisfied.

III. The Evils of Slander are either Personal, or Public.

1. The Personal Evils of Slander, by which I intend the sufferings experienced from it by Individuals, are the pain felt, and the injuries derived, from the loss of a Good name.

A good name is the Estimation, in which we are holden by others on account of our good qualities, and our good conduct. Such a name is declared by God Himself to be better than precious ointment. Eccles. vii. 1. And in Proverbs xxii. 1, a good name is said to be better than great riches, and loving-favour, that is, the favourable emotions, exercised towards such, as possess a good name, better than silver and gold. Silver and gold, particularly when possessed in such accumulations as constitute great riches, are, proverbially, the supreme objects, which this world furnishes, of human desires. As such, they are customarily used, as objects of comparison, to illustrate the value of things eminently precious. Thus, in the Scriptures themselves, we are informed, that the Law of the Lord is more to be chosen than the most fine gold. Thus, also, Job says of the Wisdom, which is the obedience of that Law, that it cannot be gotten for gold; neither shall silver be weighed for the price thereof.

Precious ointment, as intended by a Jewish writer, probably denotes that, which was used to anoint the High Priest, and the kings

of the Jewish nation. The materials, of which it was composed, are well known to have been pre-eminently costly and valuable; far more so, than the most fine gold. In this point of view, precious ointment was in the mouth of an Israelite, perhaps, the strongest conceivable illustration of the value of a good name. At the same time, this unguent, being composed of the richest and most elegant aromatic substances, diffused, extensively, the most delightful fragrance, wherever it was employed. With reference to this fine character, the Psalmist adopts it as a charming illustration of one of the most charming objects, ever seen in the present world. Behold, he exclaims, how good, and how pleasant, it is for brethren to dwell together in unity. It is like the precious ointment upon the head of Aaron, that went down to the skirts of his garment; as the dew of Hermon, that descended upon the mountains of Zion: for there the Lord commanded the blessing; even life for evermore. A more exquisite illustration of the delightful impression, made by a fair character, could not be given.

Such a character is of inestimable value to the possessor, if considered merely as a source of Enjoyment. The esteem of our fellow-men is, probably, regarded by the great body of mankind, as standing, in the list of enjoyments, next to self-approbation. Common sense, as well as the Scriptures, pronounces loving-favour to be better than silver and gold. The opinion of wise and good men may be considered, in all ordinary cases, as the best criterion of worth on this side of the grave; and their good-will, which always accompanies their esteem, as the richest possession, which does not descend immediately from Heaven. Even in that happy world, the uninterrupted, and intense, complacency of its glorious inhabitants will, after the favour of God, and the peace of a self-approving mind, constitute the prime ingredient of eternal joy.

In the world of misery, on the contrary, all the inhabitants, being destitute of all good character in the eyes of each other, will be the subjects of perpetual shame, and the objects of mutual and everlasting contempt. These ingredients of suffering, so terrible even in the present world, will there become the means of inexpressible wo. They will be despised by themselves: they will be despised by each other: they will be objects of abhorrence to God, and to the whole virtuous Universe. The anguish, inflicted by this engine of torture, so completely, in that melancholy world, is often excruciating in this. In how many instances, has the consciousness of contempt, even from a single person, driven its miserable victim to suicide!

Nor is a good name less indispensable to the attainment of Confidence, and of all the blessings, by which Confidence is followed. If we are unpossessed of a fair character, no one will confide in us. Without confidence, beside losing the serene and high enjoyment, which it communicates, we shall be prevented from all use

SER. CXXVIII.]

ful employment, and from all the benefits, which would flow from such employment, to ourselves, and through us to others.

A fair character is also essential to personal Usefulness. A man destitute of reputation, is of course destitute of Influence: and virtuous influence is the principal mean of usefulness. The good, which we can individually do, must ever be small: that, which we may influence others to do, can be very great. If we are destitute of this instrument of beneficence, we can never persuade others to unite with us in any valuable purpose; and must on every occasion, however important, stand alone. Our talents are thus in a great measure rendered useless: and our power of contributing to the welfare of our fellow-men, and promoting the cause of righteousness, is shrunk and withered.

In the loss of our reputation also, and in all its miserable consequences; our connexions necessarily partake; particularly our friends, and our families. Whoever wishes well to the sufferer feels the wound. Thus the evils, instead of being suffered by us only, are felt by multitudes; and often with anguish, not inferior

to our own.

Whenever the persons, whose character is thus injured, are in public stations, or are otherwise possessed of superior consequence; the mischief becomes more extensive, and more important. Thus a slander, directed against a Minister of the Gospel, is a wound to the Church: a calumny, branded upon a Magistrate of distinction, is felt by the whole community.

Finally. The loss of reputation, both in itself, and especially in its consequences; the prevention of confidence, employment, and usefulness; brings with it a multitude of temptations, and prepares the mind for a ready perpetration of sin, in every form, and extending to every degree. Regard to character is a powerful motive to every species of good conduct; and, when duly felt, is an Whatsoever things are honest, lovely, and Evangelical motive. of good report, St. Paul enjoins upon christians as their duty. A Bishop, also, the same Apostle teaches us, must have a good report of them, who are without the Church, as one indispensable qualification for his election to the Ministry of the Gospel. Those, who were without the Church, when this was written, were Jews, and Heathen. Yet, even among these men, a bishop was required to sustain an unblemished reputation. Danger to character is, also, a prime restraint from all open wickedness, a restraint, felt by every decent man every day of his life. He who is unconscious of it, has already become almost desperate. He, who discovers, that he disregards it, will be pronounced by his fellow-men abandoned.

In accordance with these observations, the Scriptures have solemnly guarded personal reputation in various ways. They have taught the high value of a good name; declared the guilt, and odiousness, of slander, and tale-bearing; prohibited, strong, ly, the practice of these crimes; and threatened the perpetrators Vol. III.

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with exemplary punishment. Municipal Law, also, has hedged the private character of every man with a strong enclosure; and denounced against every trespasser heavy penalties.

From these considerations it is manifest, that the mischiefs, involved in the loss of reputation, are to individuals incomprehensibly great. Rarely does the thief, or the cheat, rob his fellowmen of great riches. The slanderer, therefore, accomplishes a greater injury than either of these villains; for a good name is better than great riches. It is of no consequence whether his efforts succeed, or not. The thief is not the less a thief, because he drops his booty; nor the cheat the less a cheat, because he is detected in his fraud. If then the slanderer is not more despised and abhorred, than either; it is because reputation is not esteemed according to its value.

2. The Public Evils of Slander are too numerous to permit, and too obvious to need, a discussion in this place.

I have already remarked, that, when persons of consequence are attacked by calumny, the mischief is extensively spread. The slandering of private individuals is capable, also, of extending far, and of harassing not a little, the peace of society. There is, in many places, a kind of indulgence, often given to that pestilential class of mankind, the retailers of private history. In villages, precluded by their size, or their situation, from being theatres of public news, a strong propensity is often discovered to listen to those who employ their time in prying into the private concerns of their neighbours. Encouraged by this kind of approbation, as well as urged onward by restless curiosity, and an eager spirit of meddling, persons of this description multiply without number their suspicions, their innuendoes, their predictions of evil, and their tales of mischief. Speedily, jealousies are excited between neighbour and neighbour, between friend and friend. Speedily the offices of good-will, and good neighbourhood, are withdrawn. Social visits are interdicted. Kindness, both in opinion and in conduct, ceases: and a village, in which peace and good order have long prevailed, is thrown into an uproar. The general conversation is made up of ridicule, invective, and threatening; and a quiet life gives place to quarrels and litigations. Even in the House of God, the inhabitants find themselves scarcely able to unite with each other in the worship of their Maker.

But the spirit of Slander is not confined to villages, nor towns, nor cities. It often flies at higher objects; and boldly intrudes upon the Hall of Justice, the Senate-House, and the chair of State. No life is too spotless; no character is too sacred; to be assaulted, and destroyed, by this evil genius of man. A single calumny, especially in seasons of violent party, has set a nation in a flame; and for a season consumed its peace, and wasted its prosperity. The evils, suffered in this case, are numberless, and incomprehensible. One of the chief sources of the unprecedented crimes

and sufferings, attendant upon the French Revolution, was the slander of distinguished men, both in public and private life. Misrepresentation and obloquy have been more fatal enemies to the cause of Christianity, than the faggot and the rack.

IV. Among the dissuasives from this sin I shall briefly suggest the following.

1. It is eminently odious in the sight of God.

The great body of slanderers are liars; and are, therefore, chargeable with all the gross wickedness, attributed to men of this character, and exposed to all the awful threatenings, denounced against them, in the Scriptures. Whoso privily slandereth his neighbour, says David, under the guidance of the Spirit of Truth, directing his duty as the Ruler of Israel, him will I cut off. In that kingdom, therefore, this crime was made capital by a divine decision. The slanderer, also, and that, when he is not, as well as when he is, the inventer of a false calumny, is, in the 15th Psalm, excluded from the favourable presence of God. Lord, saith the Psalmist, Who shall abide in thy tabernacle, who shall dwell in thy holy hill? One answer to this inquiry is the following. He that backbiteth not with his tongue, nor taketh up a reproach against his neighbour.

2. Every person guilty of this sin, exposes himself, also, to the hatred, and contempt of mankind.

A slanderer is a common enemy. All considerate persons know, and feel this truth; and guard themselves with watchful care against his attacks. So far as their circumstances will permit, they shun, and warn their children and friends to shun, his company. Not mere suspicion, but a well-founded and deeply-felt conviction, of his hostility to the common interests of men, meets him, wherever he goes. His presence creates only pain. His tongue is a blast upon human comfort; and his name is an additional spot upon the human character.

No member of this audience, I presume, feels, that he is prepared to encounter an evil of this magnitude. It is a terrible consideration, that mankind are less afraid to offend their God, than to provoke the resentment of their fellow-men. Still, it furnishes some consolation, that the dread of public odium, and contempt, is a powerful hindrance of open iniquity, and a forcible restraint upon evil dispositions. If any individual, present, feels adventurous enough to hazard this evil, or is indifferent about it; let him recollect with what agitation he has sustained even slight attacks upon his character; how tremblingly apprehensive he has been, lest a few, or even one, of those around him should believe the calumny, and lest he should be regarded with hatred and contempt, on a speck of earth, and by a handful of mankind. If he could not sustain this shock; how unprepared must he be to meet the common assault of the human race! How must he shrink, and falter, and fall, when indignation burns against him in every breast;