XVII.

(if I may fo fpeak) is the Perfection ofS E R M. Folly. Nevertheless, because even of This, there are Differences and Degrees; and of the Mockers here spoken of by the Wife Man, there are Diverfe kinds; I fhall therefore in the following Difcourfe indeavour briefly, but diftinctly, to show, ift, What is meant more particularly, by making a Mock at Sin; 2dly, Upon what grounds or reafons, Men are tempted to be guilty of the feveral degrees of This Vice; and 3dly, How weak all those Grounds really are, and how great the Folly of Acting upon them.

I. IN the First place, as to the explication of the Phrafe, making a Mock at Sin; there are three forts of Sinners, who, in their several Degrees, may justly be charged with This Guilt. Of the

ift, and highest Degree, are those whom I have partly already defcribed, who efteem it a piece of Courage to despise all Religion, and a Greatness of Mind to deride all the Obligations of Virtue. These are the Perfons the Pfalmift means, when he elegantly rifes by Steps in his description of Sinners, from the lowest degree

of

SER M. of Wickednefs to the higheft; Pf. i. 1. XVII. Blessed is the man, that hath not walked in the Counsel of the ungodly, nor flood in the way of Sinners, and bath not fat in the Seat of the Scornful. The Scornful, are those whom the Prophet Jeremy reprefents under the fame Character, and in the Ufe of the fame word, as the Wise Man in the Text, Jer. xv. 17. fat not in the Affembly of the Mockers. To fit (the word ufed both by Jeremiah and by the Pfalmift,) fignifies a fixt, determinate, fe cure, refolute establishment in a Habit of Wickedness; whereas walking, or flanding, in the way of Sinners, represents only particular wicked Actions. And the Seat of the Scornful, (which is the Pfalmist's phrase,) fignifies the Highest Power and Dominion of Impiety. Just as our Saviour in the Revelations, elegantly describes the Tyranny of the Antichristian Church, by calling it The Throne of Satan; Rev. ii. 13. I know thy works, and where thou dwelleft, even where Satan's Seat, (in the Original it is, where Satan's Throne) is. The Perfons who, in This fenfe, make a Mock at Sin, are the A

theifts,

theifts, and the openly Profane; Thofe SER M. who think it Wit, to turn the most seri- XVII. ous matters into Ridicule; and commit the most unjust and unrighteous Actions, without Any reluctancy or Abhorrence. These are the Perfons whom Solomon defcribes, Prov. x. 23. It is as Sport to a Fool, to do Mischief; and ch. xxvi. 18. As a Mad-man who cafteth Firebrands, Arrows and Death; fo is the Man that deceiveth his Neighbour, and faith, Am not I in Sport? The fame fort of Persons, are in the New Teftament mentioned by St Jude, ver. 17. of his Epiftle; Remember, faith he, the words which were spoken be3 fore of the Apostles of our Lord Jefus Chrift, how they told you there should be Mockers in the last time, who should walk after their own ungodly Lufts.

THEY who think it an Objection against the Truth of Chriftianity, that there should be found, even in the World that calls itself Chriftian, fo much Open Profaneness and Impiety as there is; may do well to observe, how distinctly these things are foretold in the New Teftament; and confequently that the Fulfilling of

SER M. them is not an Argument against, but a XVII. ftrong Evidence for, the truth of revealed Religion.

2dly, THE next fort of Sinners, who may justly be charged with making a Mock at Sin, are thofe, who do not indeed in Words, like Those before-mentioned; but yet, in their Actions, do equally bring Contempt upon Religion. In their Profeffion they pretend to believe in God, but their Practice is the fame with that of Atheists and Infidels. These are elegantly described by St Paul, Tit. i. 16, They profefs, that they know God; but in Works they deny him; being abominable, and difobedient, and unto every good work reprobate. This practical Infult upon religion, This Contempt of Virtue and Goodness in mens Lives and Actions, is as really in the Sight of God, though not fo offenfively in the Eye of the World, a making a Mock at Sin, in the Senfe of the Text; as the most profane Speeches even of professed Atheists.

3dly, To make a Mock at Sin, may, in the last place, fignify, entertaining fo flight an Opinion of the Evil and Dan

ger

ger of Sin, as makes men who are not SER M. entirely profligate, yet content themselves XVII. with distant refolutions of future Repentance, and in the mean time speak Peace to themfelves in the Practice of Unrighteousness, or in the Injoyment of unlawful Pleasures. This may properly enough be called, though not in fo high a fenfe as the forementioned Inftances, a making a Mock at Sin. "Tis a feeming to be afraid of it, and yet not really abhorring it. 'Tis entring voluntarily into the Snare of the Devil, and yet not daring to refolve to continue in it. 'Tis running into a Danger, with a Design to come out of it again; as a Bird hafteth to the Snare, and knoweth not that it is for his Life. In a word; 'tis playing with the Inftruments of Death, and fporting with Deftruction: for want of feriously and in earnest confidering, what a dreadful thing it is to fall into the hands of the Living God, whofe Wrath is a confuming Fire. The Description of Leviathan in the Book of Job, ch. xli. 5, may very naturally be applied to This Purpose; Wilt thou play with him as with a Bird? or wilt thou