not proceed in a way which they knew to be wrong; we therefore may safely follow them.
By this mode of arguing, all persons lull themselves asleep in their evil ways. Every one upholds his neighbour in the sentiments he has embraced, and in the path he has marked out for himself: and all, in- stead of condemning themselves for not obeying the divine commands, unite in condemning the obedient as needlessly singular and precise.'
Now we cannot but know that, though an individual has not this extensive influence, the collective body of individuals has ; and that every member of society contributes his share according to the conspicuousness of his station, and the sanctity of his profession. Yet we persist in calling good evil, notwithstanding we know that, by so doing, we encourage others to do the same. And is this no aggravation of our guilt ? Are we not responsible to God for stirring up, according to our ability, an universal rebellion against him; and for contributing thus to the eternal condemnation, not of those only with whom we associate, but of thou- sands also whom we have not known ?
Doubtless Jeroboam contracted peculiar guilt in " establishing iniquity by a law : " but did not exceed- ing great guilt attach also to those, who " willingly ran after his commandment ?" Did not every one of them countenance idolatry, and render an adherence to the true God more difficult ? They however might plead obedience to an established law : but there is no law, except the imperious law of fashion, to mis- lead us ; and that we establish, whilst we follow it : we bind others, while we ourselves yield obedience to it. Would to God that men could consider their conduct in this view, as discouraging, and perhaps turning aside, the weak ; as rendering odious the godly ; and as hardening the wicked ! Surely they would not then say. What harm have I done ? but would be ready to confess themselves the very chief of sinners.
III. Lastly, the confounding of good and evil is an awful trifling with our eternal state —