inform him that he has cause to fear the magistrate, and that he is liable to suffer for his misbehavior "as an evil doer:" but, when the like faults are discoverable on the other side, that is, on the side of the superior or magistrate, (as it happened in the case of Ananias,) a just censure of the unjust magistrate, even though it comes from the poorest and meanest man that happens to be present, will have its due weight in the opinion of all unprejudiced and disinterested persons, and may occasion a considerable check to the progress of injustice; and, therefore, if any man neglects such an opportunity (when he has it in his power) of making a personal protest (as Paul did) against the public injustice of a wicked magistrate, he strengthens the hand of iniquity by his timidity and remissness, and becomes accessary to the public disgrace by refusing his endeavors, according to his abilities, (howsoever small,) to vindicate the laws of God, and maintain the common rights of his neighbors and brethren. Such an one unhappily demonstrates that he has more fear of man than of God, and much more love for himself than he has for his neighbor and country, and, consequently, in that awful day, when he "shall be judged by the law of liberty,"[1] must be liable, (unless a timely repentance should have previously restored him to a better use of that hereditary knowledge for which all men are accountable,) must be liable, I say, to be cast with the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth!" Matt xxv. 30.
All men, therefore, be they ever so rich, or ever so poor and mean, are required to vindicate the cause of truth, justice, and righteousness, whenever they have a favourable opportunity of doing so; they are required, I say, because they are enabled by their natural knowledge of good and evil to discern and judge concerning the fitness or unfitness of human actions, and of the justice or injustice of all measures and proceedings that happen to fall within the reach of their inspection and consequent observation.
- ↑ James ii. 12. See also my tract on the law of liberty.
