- mises, but by the invariable rules of equity and truth.
Wickedness must be opposed by some, or virtue would be entirely driven out of the world. And who must oppose it in extremities, if, as it increases more, it be less criminal to yield without resistance? If this excuse will vindicate one man, it will vindicate another; and no man will be found, who is obliged to maintain a post, from which others may fly without a crime, and to endeavour to reform the world, by which it is no reproach to be vitiated. If this reasoning were just, there might be a state of general depravity, in which wickedness might lose its guilt, since every man might be led away by predominant corruption, and the universality of vice become its own defence.
In such a situation, indeed, there is a necessity of an uncommon firmness and resolution to persist in the right, without regard to ridicule on the one hand, or interest on the other. But this resolution must be summoned; we must call up all our strength, and awaken all our caution, and in defiance of iniquity, however warranted by fashion, or supported by power, maintain an unshaken integrity, and reproach the world by a good example, if we cannot amend it.
There is yet another way, by which we may partake, in some measure, of the sin of bearing false witness. That he, who does not hinder the commission of a crime, involves himself in the guilt, cannot be denied; and that his guilt is yet more flagrant, if instead of obstructing, he encourages it, is equally evident. He, therefore, that receives a calumny with applause, or listens to it with a silent approbation, must be at least chargeable with conniving at wrong, which will be found no trivial accusation, when we have considered,
Secondly: The enormity of the sin of bearing false witness.
The malignity of an offence arises, either from the motives that prompted it, or the consequences produced by it.
