A LOOKING-GLASS FOR THE WISE and FOOLISH, THE GODLY & UNGODLY.  
Wherein They may see, how much it Concerns them to be Wise unto Salvation, before it be too late.  
By JOHN RYTHER, Minister of the Gospel in Wapping, near London.  Prov. 9.10. The fear of the Lord is the beginning of Wisdom, and the knowledge of the Holy is understanding. Prov. 12.23. But the heart of Fools proclaimeth foolishness. 
LONDON, Printed by J. D. for Henry White, at the three Bibles in the Minories, 1677.   

To the READER.  
Christian Reader,  
THe Design of the Author, by presenting thee with this littie Piece, is no other than casting in his Mite, with many other abler Hands, towards making thee Wise to Salvation; which indeed is The Wisdom, The true Wisdom, and will make thee one of Wisdom's Children, in such an Age, wherein so much folly and madness appears, especially in reference to men's greatest Concerns, viz. The concerns of Eternity, and a future World.  
This true heavenly Spiritual Wisdom, will be thy greatest interest, living, and dying; therefore it is high time to look about thee, whether thou art a wise, or a foolish Virgin; whether thou hast got this true Oil into thy Vessel and Lamp, left thou, for all thou hast trimmed thy Lamp, shouldst he shut out from going in with Christ, to the Supper of the Lamb. Didst thou never read that word in all thy life? Who is a wise Man, and endued with knowledge among you? Let him show out of a good Conversation his works, with meekness of wisdom, Jam. 3.13. (So say I) O show thy wisdom! make it appear, render it visible to all Spectators, in that thou art so far from making a mock of Sin, that thou dar'st not meddle with it at any rate; that thou abhor'st it as Hell, that thou fliest from it as from a Serpent that thou dost hate it as a Toad; this shows thy wisdom thou seest before thee, thou considerst Actions, and the consequences of Actions, and dost act like a rational Man; What will this sinful Course of mine, end in? Is it not a discovery of Childlike folly, to play with a Rattle-Snake, and take it up in our hands, because it hath a shining skin, and looks with a splendid outside; or to swallow a Pill of Poison, because it is pleasant and guilded? Or to venture on Ratsbane, because it is sweet? Such folly, such madness is this, in poor Sinners, in thousands of poor Souls, that play with sin, put it into their Bosoms, nay, keep it as a sweet morsel under their Tongues, because it pleases and flatters for the present. It was good Counsel of the Philosopher, Look upon Pleasures going, and not upon them coming. O, poor Sinners, how doth want of Heavenly Wisdom (which much consists in fore sight) carry many a soul veiled and muffled to Hell! O therefore, when thou readst this Piece (let me beg of thee) consider as well as read; read, read leisurely, and make not too much haste over good Ground: This is the fault of most Readers, they do not mind their stops. As thou readest, take Pauses, and ask Questions, Is not this so? O, my soul! Is not this true? O my Conscience! Canst thou evade it, or deny it? Is not this the Truth that must Judge thee another day? Another Request I have to thee (Read believingly) If thou believest not, why dost thou read? Will it not be lost time, and is there not too much of that precious Sand run already out of thy Glass? O, how hard it is to bring Sinners to believe, before they feel! Thou that wilt not believe, so much Folly is bundled up in thy heart, now ere long, will lament thy infidelity and thy folly together, when it will be past hope. Sinner, let me ask thee this Question: Hast thou not been fool enough already, but thou must hold on to be so, whatsoever God, Conscience, Ministry, Word, or Rod say? O, hear that good Counsel betimes, and practise it. The fear of the Lord, is the beginning of Wisdom. And a good understanding have all they, that do hereafter. Begin to be wise then, before it be too late, and God say, He will put no more pieces, such pieces, into the hands of such Fools. Consider, consider, poor souls, you have but a little time to get Wisdom in, a little time to get the true Oil; your Glass is running fast, and often meets with an Invisible hand to shake it too; nay, you cannot tell what sudden stop this frail Glass of your Lives, may meet with. O therefore, will you yet loiter? Will you? dare you stand idle any longer, that have lost so much time? That have done so little work? and yet have had so many pieces in your hands? But like so many poor, stupid, foolish ones, had not hearts to make use of the same. Do you never ask your own hearts the Question, Is there any Wisdom in the Grave, any Work in the Grave, whither you go? Is not this life your only Market for this Commodity? O, that Sinners did but think the Grave too dark a Shop, to do any Soul-work in, they would not certainly leave so much work undone, when they come to die! Ah, Sinners, when will you be wise? Do not you know, either now or never, for Heavenly Wisdom? Remember the foolish Virgins, when they crîed, Lord, open, open unto us, came a day after the Fair: Now the door was shut, and it was too late. I have one other Request to thee (good Reader) Either read (as one resolved to Practise) or lay down, and never read at all: what will thy reading else be, but one day a great Aggravation, both of thy sins and Condemnation? What, to read and never the wiser? To read and never the better? What, to be convinced of Folly, and never labour after Wisdom? To go on in thy Folly, while thou knowest thou dost so? O, how sad is this! If thou shalt grow any wiser for Heaven, by thy reading the Piece now put into thy hand, the Author hath both his Desire and Design, and begs thy Prayers that it may be a Blessing still to thee, and others, in the Hand of God.  
Thine, In the Service of the Gospel, J. R.   
Prov. 14.9. Fools make a mock, at Sin. 

SInner, or Believer (for one of these thou art, that takes up this little Piece to Read) I will propound a Question to thee, and beg thee in bowels to thy Soul, to propound it to thyself, and press thy Heart to return a direct Answer; the Question is but short, but yet of great weight and worth. O my Soul, what am I? Is it not an easy Question to ask? How soon may thou put this to thy own Soul? But, O how hard is it to Answer! Am I a Fool, or a Wiseman? Am I wise to Salvation? Am I a foolish Virgin, or a wise? Canst thou not Answer it? Look seriously into the ensuing Treatise, and thou mayest meet with something that will contribute towards a Solution of the present Question.  Fools make a mock at Sin. 
The Text is a very brief, yet full Description of all ungodly Persons; who they are, They are fools.  

1. We have the Persons described, They are fools.  
2. We have the Practice, They make a mock at Sin.   
I. Their Persons, They are fools.  
1. They may think themselves Wise; they may be wise in their own Conceit, but they are nevertheless Fools. Seest thou a man wise in his own conceit? There is more hope of a fool than of him, Prov. 26.12.  
2. They may be wise in other men's Conceits, and be cried up for Wise Men in the World, yet Fools in God's account. Their Posterity approve their say, they are written down in other men's Calendars for Wise Men, but what says God? How are they written down in God's Calendar? This their way is their folly, Psal. 49.13.  
3. Probably these Men may be wise for the World. The Children of the World are wiser than the Children of Light in their Generations, yet they are Fools. He that getteth Riches, and not by right, he leaveth them in the midst of his days, and at his end shall be a Fool, Jer. 17.11. He is a Fool for Eternity, though a Wise Man for this present World.  
4. These Men may be wise to do evil, and yet the greater Fools. For my People is foolish, they have not known me; they are sottish Children, they have no understanding, they are wise to do evil, Jer. 4.22.  
There are two words in the Hebrew for a Fool, and they are both given to ungodly Men in Scripture, [Nabal] Foolish, or Evil, such a Fool as hath his understanding faded and depraved, whereupon he becomes vile and wicked. The other word for a Fool is [Moreh] which signifies one Rebellious. If a man have a stubborn and rebellious Son, etc. Deut. 21.18. there we have the word: Such an one is a Fool, it signifies (as 
* Mr. Answ. from this comes the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  one observes) one that changeth and turneth to the worse, yea, in Heart and Action, and in particular turneth from, and opposeth the Word of God. It seems Fool and Rebels are the same with God.  
II. We have the description of their Practice in the Text, they make a mock at Sin. Thus is their Folly made manifest. Thus they proclaim their Folly, they make a mock and scorn of that which is the Object of God's wrath and vengeance, they sport themselves with it: Fools sport themselves in doing mischief. It is a sport to a fool to do mischief: But a Man of understanding hath wisdom, Prov. 10.23. O what Fools are these, to mock at that which cast the Angels out of Heaven, Adam out of Paradise, which brought Christ an Errand from Heaven to Earth, and which, without Repentance, will send them on an errand from Earth to Hell. And what, Sinner, make a mock at Sin? thou mayst as well make a mock of God, of Christ, of Heaven, of Hell, of Damnation: And art thou so hardened, that thou canst find in thy heart to laugh in the face of all these? What, Sinner, not one spark of Reason, nor Religion left thee? At what a rate hast thou sinned, that canst make a mock at Sin? Such an one as thou, art in the highest form of the Devil's school: Thou sittest in the seat of the scornful, Psal. 1.1. Or, in the chair of Pestilence, as the Septuagint reads it.  

Observe. 1. Then ungodly ones (or Sinners) are Fools in God's account, in Scripture account, which is God's Calendar.  
Observe. 2. To mock at Sin is the greatest discovery of Folly in the World: Fools make a mock at Sin.   
First, That ungodly Sinners are Fools. You may see God calls them so every where in Scripture where they are mentioned. Prov. 1.7. The fear of the Lord is the beginning of Wisdom, but Fools despise Wisdom, and Instruction. There are natural Fools, who are defective in principles of Reason; but it is meant of Spiritual Fools, or Fools in a Spiritual sense, who are defective in principles of Religion. The whole body of the Apostate Children of Israel are called a foolish, and unwise People, Deut. 32.6. Sin is called madness and folly, Eccles. 7.25. The wickedness of folly, even of foolishness and madness, 2 Chap. 12. It is not only folly, but madness. When God brought the poor Prodigal home, he is said first to come to himself, he had played the fool and the madman before, to leave such a Father's house. Nay, the highest Acts of Sin, are called Folly in Scripture. As that act of Shechem defiling Dinah, it is called working folly in Israel, Gen. 34.7. and that act of Amnon to Thamar, 1 Sam. 13.12, 13. Thou wilt be as one of the fools in Israel.  
But we shall now demonstrate to the sinner, what a fool, what an arrant fool, an ungodly Man is, be he who he will.  
1. Is not he a fool that neither fears, nor foresees evil and danger; when they are fast approaching? Doth not Wisdom consist in foresight? Are not the wise Man's eyes in his head, while the fool walks in darkness, Eccles. 2.4. viz. He acts rationally and judiciously, while the sinner, the fool, walks on without either fear or wit. The prudent Man (saith Solomon) foresees evil. Oh, says he, yonder is a Storm, I must prepare for it; this is Wisdom, and he hides himself: But the sinner goes on, blunders on, and is punished, Prov. 22.3. He blunders on, until he blunder himself into Hell at last, by taking no warning. He considers not, sees not his danger, therefore fears not. He sees no Wrath, nor Hell, nor Damnation, to lie before him: He doth not foresee, therefore he doth not fear. He doth not foresee his miscarrying to all Eternity, he doth not foresee that if he goes on, he is lost for ever; therefore he doth not foresee it: But now a wise Man foresees it will be thus, and therefore he sets himself to work out his Salvation with fear and trembling.  
2. Is not he a Fool that understands not his way? The wisdom of the Prudent, is to understand his way: But the folly of Fools is deceit, Prov. 9.13. They think they understand their ways, and think they are right, their ways are right in their own eyes: But alas! they deceive their own Souls, they walk in darkness, and know not whither they go; they think they are going to Heaven, and alas, poor fools, they are going to Hell.  
In their folly they go rstray, Prov. 5. ult. O poor sinners, that are walking into Hell, are not you fools? What could you say, if an Angel should meet you, and ask you this question, Whither go you, poor sinners? What art thou bound to Hell? What meanest thou to run so fast? Wilt not thou be there soon enough? Take up sinner, take up: Why dost thou thus spur on? What couldst thou answer to such Questions, thou poor foolish sinner. If thou be right, why doth Wisdom cry after thee to turn thee? Ho, every one that is simple, turn in hither, Prov. 1.22. O, how doth Wisdom see poor Souls travelling in the Broad-way, like Fools going to the Stocks, and cries after them, How long will ye simple ones love simplicity?  
3. Is not he a Fool that takes no care to prevent afterclaps of Danger? Wisdom consists in foresight and in prevention: Is it not the property of a fool to say, I had not thought, my sins would have brought me to this? Doth not the Lord in his Word, and in his Rod, cry out to poor sinners, (as Jonathan said to David) As the Lord liveth, there is but a step betwixt thee and death? Oh! says God, sinners, sinners, there are but a few steps betwixt you and death; a few Years, Months, it may be Days, betwixt you and Hell, betwixt you and Ruin; and yet such Fools are poor sinners, that they are not solicitous to prevent their misery. Oh, how it will cut poor sinners to the Heart another day, to sign out that dolesul note, We had not thought the Great God was in good earnest with us. We had not thought Divine Threaten would have proved such Realities! O this will be the Worm that will so woefully torment them! We were told of all this beforehand, and might have prevented it. O than they will cry out, what Fools they have been: But all too late, they see their folly by the light of that fire that so intolerably torments them.  
4. Is not he a Fool that doth not consult the end of his way? The end in all wise Agents is first in Intention, though the last in Execution. Here is the difference betwixt Wisdom and Folly: The one says, What will this end in? As the Apostle argues in that case, What fruit had you in those things whereof you are now ashamed? For the end of those things is death, Rom. 6.21. But now a Soul that is not wise for Heaven, and Salvation, may say, What will this Way, this Course, end in? Will not this be bitterness in the latter end? Will it not be Wrath, eternal Death, Damnation, in the end? This is a way that seems right to a man: But what is the end of it? The end of it is Death, Prov. 14.12. Ah Sinner, Sinner! Art not thou a fool that never looks before thee? Wast thou wise, wouldst thou not look before thou leap'st? Why dost not thou ask thy soul, O my soul, what will this sin of mine end in? Whether will this Course and Way of mine at last lead me? Is not sin the Devils high way to Hell? And doth not this Course lead down to the Chambers of Death? Ah, poor fool? All wise Men that have their Eyes in their Heads, pity thee, they see whether thou art going; and thou wilt see too when it is too late.  
5. Is not he a Fool that cannot tell how to make a good choice? Wisdom you know is much seen in choice. The trial of a Fool hath sometimes been made thus. Fools and Idiots are not to inherit Lands; and when they come to try them, they lay down Apples, and Gold, and if they choose the Apples before the Gold, they are concluded Idiots. Oh, doth not God put this to trial, sinners, foolish sinners! Here is Gold and Apples laid before you, Creature-Comforts, the Accommodations of this Life: What are these but so many Apples (as Josephus tells of) that grow about the Lake of Sodom, that look bravely to the Eye, but as soon as touched, they crumble to dust? And do not many thousand poor foolish Sinners, choose these before the Gold? Before the Gold tried in the Fire (viz.) Real Grace. Such as make such a choice are fools, and shall never Inherit. Did not Moses tell the People of Israel, he laid Life and Death before them, (Deut. 30.19.) and put them to their choice? And Oh! what folly sinners is it, to choose Death rather than Life. Oh! this will be the sting of thy eternal misery, that thou like a foolish wretch, didst make such a choice; it was thy own choice; thou art undone for ever, but it was thy own doing: Thou thyself art the cause of all this. This will justify God in thy own Conscience to all Eternity: Oh, what crying out is there (Sinner) in Hell! What a fool was I to make such a choice! I might have been happy for ever as I am now miserable, if I had made a wise choice.  
6. Is not he a Fool that is afflicted day by day, and still goes on and keeps his course of sinning still. A reproof enters more into a wise Man, than an hundred stripes into a Fool, Prov. 17.10. A Fool will be a fool still, give him one blow after another until you tell an hundred. O how many blows have many sinners had! Sometimes a blow in their Estates, another while a blow in their Bodies; another while a blow in their Families; sometimes in their Trading; nay, added to all these, sometimes in their Souls, by Convictions under Ordinances. And thus God lays on time after time: But what comes of all these blows? Alas the poor sinner is a fool still; he goes on still. Bray a fool in a Mortar among Wheat with a Pestle, yet will not his foolishness departed from him, Prov. 27.22. These Fools are worse than Madmen and Bedlams, they are often restored to Reason again by Correction and Severity. Poor sinner, hast not thou been such a fool? O how many blows hast thou laid under! How many Rods hath God spent upon thee? How often hath God made thee sick by smiting thee? And yet God's Rod hath not whipped out the bundle of Folly that is wrapped up in thine Heart. As thou hast been, so thou art a poor foolish one to this day. O poor sinner! what if upon thy incorrigibleness, the Lord should say to thee, as he did to them, Why should you be smitten any more? You rebel more and more. O how sad would this be! Sinners, did you never read that word, Prov. 19.29. Judgements are prepared for the scorners, and stripes for the backs of Fools. Thou art both, whilst thou makest a mock at sin: It is no wonder if the Lord have Rods for such backs.  
7. Is not he a Fool who hath a price put into his hand, and hath no heart to use it? Wherefore is there a price in the hand of a fool to get Wisdom, seeing he hath no heart to it, Prov. 17.16. Ah sinners! how many opportunities have you had in your day to get Wisdom for your Souls, for Heaven and Eternity, and you have let them slip? O what grand folly is this, to play the fool for your precious souls! Is this to redeem your time? Is this to walk as wise ones? As those that are wise to Salvation? Is he a wise Mariner amongst you, that when the Wind presents, will stay on the Downs, or drinking a shore, and so lose his Voyage? Is he a wise Man, Merchant in your repute, that doth not esteem his Seasons to buy his Goods and Commodities at the best hand? Is he a wise Husbandman that doth not observe his Seasons, for getting his Seed into the Earth? And this is the case of poor foolish sinners; the motions of the Spirit presents the Gales of Grace, comes about in Ordinances, the Commodities for another World, may be had at the best hand? Seed for Heaven may be sown, and yet all these Prices sinners have no heart to make use of. Ah poor sinner! Are you not like Ephraim, silly Doves without an heart?  
8. Is not he a Fool that neglects the doing of that now, which he never shall have opportunity to do hereafter. Now sinner is your Summer, your Gospel-Summer, your Harvest for your Souls. And is not he a wise Son that gathereth in Summer, but he that sleepeth in Harvest, is a Son that causeth shame, Prov. 10.5.  
O, how many Summer-Seasons of Grace have you had, and yet what little Winter stores have you laid in? What little store of Grace, what little store of Experience, what little store of Gospel-Promises; and is not this wisdom in Summer, to provide for an approaching Winter? There are four things (says Solomon) that are little, but exceeding wise; the Aunts they prepare their Meat in Summer, the Coneys they make their Houses in the Rocks, they provide against danger: The Locusts they go out in Bands, they provide against the assault of an Enemy, and so go out together. The Spider taketh hold with her hands and is in King's Palaces, she fortifies herself against danger, Pro. 30.24, 25, 26. They are all, we see provident Creatures, they provide in their present time against time to come. Ah poor sinners, you cannot do your work hereafter! Now is your day to work in, there is no work in the Grave whither you go. Either now or never is the cry of Ordinances, the cry of Preachers, the cry of the motions of the Spirit of God; And will you still be such Fools, as not apply yourselves to your present work? Is it not great folly to lose such opportunities, as you shall never have the like? Ah sinners! tell me, tell your own hearts, would you be such fools in other things? And is it nothing to play the sool with your precious souls, with precious Seasons of Grace? Come sinners, ere long you will be of another mind, either here or hereafter; either when you die, or are damned.  
9 Is not he a Fool that for short and momentary Pleasure, will part with eternal and everlasting Joys? Was not that Cardinal a Fool as wise as he thought himself? Who said, he had rather lose his part in Paradise, than in Paris. We read of some that fancied a kind of Eternity to themselves here in their enjoyments; and what-says God of them, Psal. 49.11, 13. Their Posterity approve their say, but this their way is their folly. Their inward thought was, their Houses should continue for ever, etc. Ah sinners! Is not this egregious folly and madness, for a mess of Pottage to sell an heavenly Birthright? For an interest in Earth to let go Heaven? For Paper and Packthread to let go the Commodities themselves? The Commodities of Eternity, for the fashions of this World that passeth away? Alas poor Souls! Are not your sinful pleasures short-lived? Nay, when they are gone, do they not leave a sting behind them? Was it not good Counsel of the Philosopher, Look upon Pleasures going, and not coming. What are they but like the crackling of Thorns under a Pot, make a blaze to warm for the present, and are gone. And for such things as these to lose an eternal Inheritance that fadeth not away, O what folly and madness is this.  
10. Is not he a Fool, that reputes when it is too late. O what folly is this! Wisdom appears in preventing repentance: Ah what a fool was Esau, when he had sold his Birthright, Gen. 27.34, 38. He then came in, and cried with a great and bitter cry, yea, an exceeding bitter cry, and loud unto his Father, bless me, even me also, O my Father. And Esau said, hast thou but one Blessing Father? And he lift up his voice and wept. But alas, all this was too late, it was out of due season: Therefore we have the Author to the Hebrews telling us, Heb. 12.17. That when he would have inberited the Blessing, he was rejected; for he found no place of repentance, though he sought it carefully with Tears.  
Oh the folly of the afterwards Repentance! The foolish Virgins it is said also came afterwards; their Repenting was too late, the door was shut; they pray now; they cry now; they knock now; they repent now; but alas! all is now too late. Ah foolish sinners, you should have done it sooner! Hell is full of repentance but its insignificant repentance, it will never alter their estates: Consider now these ten Demonstrations, and sinners, you may by them know whether you be fools, or no. Fools in God's account, or no; fools for Heaven, or no. O sinner, wilt thou be in good earnest one half hour, now in all thy life, now that thou hast read over these things, wilt thou promise me before I go any further? Wilt thou be so kind to thy soul, as to think them over? To ask the Question again and again? O my soul, art thou such a fool as now thou hast heard of, as now thou hast read of? Be in sober sadness with thy own heart, and see thy face in this Glass, that thou mayst know thy state. Now sinners, if your Judgements be a little concerned, I would then have you apply things home to your own Consciences.  

Application.  
Let us then improve it, learn we hence. If the ungodly Man be the Fool in God's account. O what difference is their betwixt God's reckoning and Mans. God doth not judge as Man judgeth; Men and Women are not what they are in men's looks, but what they are in Gods. He is not commended, who is commended of Men, but whom the Lord commendeth. Men say so and so but what says the Scripture? This i● the Voice of God. You may think yourselves to be something, and you may be nothing, (Gal. 6.3.) and others may think you to be some thing, and yet you may be nothing yea, worse than nothing. O what a poor empty thing is it to take up in a name, to live with others, and yet be dead. To be counted a Wise Man, a Sober Man with others, and be accounted by God for fools. O what satisfaction can there be in being wise for Earth, and yet be fools for Heaven. He is only a wise Man that passeth so with God now, and will pass so with him at the great Day: Thou mayst go with Men now, with Ministers now, yea, with Churches now, and yet not go with God then. O how current do many Souls go now with Men, that I am afraid will be found counterfeit Coin at the great discovering Day: O then, never take up in the reckoning and judgement of Men, as to thy Eternal state.  
Secondly, Then learn we hence, where true Wisdom consists. O how much are the Sons of the Earth mistaken! Men may be well for the World, may have deep Heads for the compassing the things of this present Life, and yet be fools for their precious Souls: The Rich Man in the Gospel was so, for all his projects: Thou fool, this night shall thy soul be taken away. Men may be wise Men for great Gifts and Learning, and yet fools for their souls. Thou hast hid these things from the Wise and Prudent, and revealed them unto Babes, Mat. 11.25. Alas, this Wisdom was Foolishness to the Greeks, which were the great Scholars of their day, 1 Cor. 1.20. Where is the Wise? Where is the Scribe? Where is the Disputer of this World? Hath not God made foolish the wisdom of this World?  
Here it will be inquired, in what particulars then doth true Wisdom consist? wherein lies this true Spiritual Wisdom?  
1. Is not this true Spiritual Wisdom, to provide for one's Eternal well being? And is not he a wise Man that is wise unto Salvation? And that thou from a child (says Paul to Timothy) hast known the holy Scriptures, which are able to make thee wise unto Salvation, 2 Tim. 3.15. Now, this is the only Wisdom that comes from above; nay, this Wisdom also leads the Soul thither again. Canst thou be wise, and never secure the interest of thy precious Soul? Is this thy wisdom to neglect thy Eternal Concerns? Thou wouldst be accounted a fool to neglect the concerns of thy Family, of thy Trading, of thy Ship, of thy Shop. And are not concerns of Eternity of greater moment? Sinners, can you think it your wisdom to cumber yourselves about many things, while you live in a total neglect of the one thing necessary? Would any think him a wise Man, that did eagerly pursue Feathers blown up in the Air, while he neglects his Shop and Trading in the World? Would that Merchant be accounted a wise Man, that while he should be at the Exchange, should amongst a company of Boys, be following a Kite blown up in the Air? And yet this is the case. Ah sinners, your Spiritual Wisdom lies in pursuit of your best interest.  
2. Is not he a wise Man, that doth that which he came into the World for? This is great Heavenly Wisdom. Poor sinners, do you ever consider for what ends you came into the World? Was it to follow your lusts? Was it to take your swinge in sin? Was it to be swallowed up of your sensual pleasures? Was it to gratify the wills of the flesh Did God give you immortal souls to pursue such sensual employments Sure sinners, God had other design in sending you into the World; thi● was your errand thither to sue ou● your pardon, to get an interest i● Christ, to get your peace made u● with God: Do you ever think of these things, poor Souls! This is to be wise for another World.  
3. Is not he a wise Man that doth his proper work in its season? Wise Men will not only be found working, but they will be found employed in their proper work. Blessed is the Servant whom his Master shall find so doing (viz.) doing his proper work. It is a great piece of Christian Wisdom to find out, and fall upon one's proper work. The wise Servant will be found doing what his Master hath peculiarly set him about; is it humbling our souls for some particular guilt? Is it getting power against sin? Is it getting the sense of ●he Pardon of sin sealed up to the ●●ul? Is it laying in more Grace for a Rainy day? O to be doing this york is great wisdom! This is pro●er work, and further this must be ●one in its season too; this work ●ust be done while it is to day. Work while it is to day, etc. Herein is wisdom, to observe Times and Seasons for such works, the neglect of which occasioned God to complain of his own People, Jer. 8.7. Yea, the Stork in the Heavens knoweth her appointed times, and the Turtle, and the Crane, and the Swallow; but my People knoweth not the Judgement of the Lord. All these Creatures have a natural instinct, to know their times and seasons. So in this case, there is much wisdom. O sinners, what a sad thing will it be, when God shall say unto you upon your Deathbeds, when you cry to him for Mercy, and Pardon. O, you should have done this in time! in it's proper season, while you had health and opportunities, calls and motions of the Spirit of Grace upon your hearts. But now it is pastime, I will not hear you; Prayer is now out of season, and Repentance out of season. O now it is baste time! O how will this cut the soul! Will not this be bitter? Will ●t not reach to the heart?  
4. Is not he a wise Man that gets his work done for Eternity, while he hath means, and helps, to further him? O says the wise Man, it may be I shall never enjoy the like means and opportunities. It may be never in all my days, sit under the like Ministerial Showers again, it nay be never be under the like wreathing of the Spirit. O therefore, says the soul, I will hoist sail, will no longer sit still, but up and ●e doing. Ah poor sinners! Can my of you tell how long your day of Grace may last? Have you any lease ●f your Gospel-Liberties, any more ●an of your Lives? Can you tell but ●our Sun may be darkened once more ●t Noonday? And if your Light hold be on●e more put out, would ●our work go on well in the dark? inner, sinner, wilt thou never be brought to debate these matters of Concernment soberly with thyself?  
5. Is not this wisdom to get that done, which if you let alone undone, your souls are undone for ever? O, say wise Men for the World, this must we do. Why, what is the matter there is a must upon it? Else we are undone, our Wives and Children undone. Well, and there is something that must be done, or else your souls are undone; and this is the dreadful undoing of all. Thou mayst be undone (as thou call'st it) as to thy Estate, as to thy Trade, and may recover it again; many have been so. But when thy soul is undone, thou art for ever undone.  
You will, it may be, ask what is this undoing?  
It is to be lost for ever. To be damned. To be punished with everlasting destruction from the presence of the Lord, and the glory of his Power. Alas! what mourning is there over lost Ships, sometimes amongst you? over lost Relations? over lost Estates? But what are these to the loss of souls? The former are recoverable losses, but the latter is an irrecoverable loss. And O, what wise Man will hazard such a loss? If your Ventures at Sea be considerable, you will be solicitous to ensure. O poor sinner! your Ventures are very great, and it will be your great wisdom to ensure; and know you this for your comfort, the Ensurer shall never fail, nor break.  
6. Is it not wisdom to be doing that which you have been doing so long, and is not yet done? O, says a wise Man, I have been often about such a Business and Concernment, and one thing or other doth put me off, and I have neglected and delayed it, but I will no longer defer it. O, Wisdom will say thus for the soul, Have not you been often resolving solving to break off your sin, often thinking you would turn from the evil of your ways? Saying with the Prodigal, I will arise and go to my Father. But O sinner, is it not yet to do? Have you to this day been as good as your word? O poor souls! what if Death should clap an Arrest upon you, before you get it done? Have you any lease of your Lives? May not you be sought for in the Morning, and not be found? Is it not then wisdom to put off that no longer which you have put off too long already?  
7. Is it not wisdom to do that now, which is impossible to be done afterwards? A wise Man will not hang a Business of Concernment upon maybe's and uncertainties? O no! Thus will a wise Man argue, It is certain it may now be done, but it is certain it cannot be done afterwards, if it be not done now. There is no wisdom nor work in the Grave. He that dies a fool, shall be damned for a fool. He will have more wisdom in Hell, or however he will there see his folly, but he must bear it, and the merit of it to all Eternity. Now is the day of Salvation; and wise Men (I have told you) take Time by the forelock, they redeem it: It cannot be done afterwards. O, how positive is God in the case! Luke 13.25, 26. When once the Master of the House is risen up and hath shut to the Door, and you begin to stand without and to knock at the Door, etc. But what was the answer? Depart from me, I know you not whence you are. Yet they plead privileges: We have eaten and drunk in thy presene, and thou hast Taught in our streets. O, they would not be said nay! but doth Christ call his first words in again? O no! I tell you, I know you not, depart from me: Be gone you wretched and damned souls, be gone. O cutting words! Were these wise Souls or Fools, judge you?  
8. Is it not wisdom to do that, which we have but a little time to do it in? Were you to live the age of Methusalem, or the age of the Patriarches before the Flood, you then might have something to say for your folly, in delaying the great work of your sou's. But alas, what is your Age before God? David answers the case, Thou hast made my days as an handbreadth, and mine age is as nothing before thee, Psal. 39.4, 5. Suppose, sinners, that you should live threescore Years and ten, a full Age: what is this? You have an hundred Years work to do in this time; and what is a days time to a weeks work? Or a weeks time for a years work? This is the case, poor sinners. Time is short. And is not he a foolish Traveller, that hath a Journey that is large to go, and only a Winter day to do it in, and yet he will have it Noon ere he set out? In short days, you say, it is now Noon, and now Night. Alas, poor sinners! It is not only Noon with many of you, and the Sun of your Life may set at Noonday, but at four a Clock, or five of the Clock, in some of your days of Grace? And is it not wisdom to make haste before it be night, a night of utter Darkness, eternal Darkness with you? O sinners, spur on, put on, and mend your pace, else you will be nighted.  
9 Is it not wisdom to do that now, which will bring great returns of wisdom when you die, when you come to your Journeys end? Wise Men will be doing that for the present, which will turn to good account, though they see not good of it for the present. So a wise soul for Eternity, for Heaven, this soul will be doing that which will bring great returns. Wise Merchants, and wise Mariners, study to make good returns. Here come your returns, you wise Christians, when you come to die, O then, the soul will have returns of Peace and Comfort. This was the return that Hezekiah had: Lord, remember me, how I have walked before thee with an upright and a perfect heart. O that is a sweet word of Peter's: Wherefore the rather, Brethren, give diligence to make your Calling and Election sure. For so an entrance shall be ministered unto you abundantly, unto the everlasting kingdom of our Lord and Saviour Jesus Christ, 2 Pet. 1.10, 11. Is it not greatly your wisdom to make this sure, to have Peace, Joy, and Comfort, upon a Deathbed at last.  
10. Is it not wisdom to do that now, which you shall not have to do afterwards? Now thou art moved, breathed upon, convinced, inclined, and hast a good will to repent, and to return from the evil of thy ways: O do it speedily, for it may be, neglect this time, and thy Heart may be hardened. Jezebel had space given her to repent in, but she repent not. Alas poor sinner! it may be thou wilt be judicially hardened, instead of mourning, repenting, or believing afterwards. Now if thou put these together, and compare them with the other ten in the Doctrinal part, I think sinners, you may easily see who is the Fool, and who is the Wise Man, and which of these you belong unto. Come sinners, rouse up yourselves, if you have played the fool thus long, for the Lords sake, for your souls sake, for Christ's sake, let me beg of you, let me prevail with you, that you play the Fools no longer; lest, as you have lived, you shall die, lest you die Fools. And let me tell you, sinners, there is no fool like the dying fool, for the dying fool will be the damned fool.    
Prov. 14.9. Fools make a mock at Sin. 
WE have done with the Description of the Persons in my Text, the ungodly Man, the Fool. We are now come to the Discovery of his Practice, He makes a mock at Sin.  
What he is, you have heard; but now we must inquire what he doth. The Text tells us, He makes a mock at Sin. He is not only a Fool, but he manifests his folly; according to that word, Prov. 13.16. A fool layeth open his folly. Or, spreadeth his folly, layeth open the dung of his own foolishness. (Some read it) The shame of his folly shall be spread abroad, (one reads it) The heart of fools proclaimeth foolishness, Prov. 12.23.  
Wherein doth this discovery of this folly consist? The Text tells us, They make a mock at Sin. Some think the sense of it to be this, 
* Thus some carry it.  They make a sport of it. Seek not to appease the wrath of God kindled against them for it, but amongst the Righteous there is favour: (viz.) Among them the favour of God, when they have offended, is sought for by all means; and being sought for, by mercy is obtained. Others thus, Fools not finding the Scourge of Sin, (viz.) the Punishment of it, not tied to the Act of it, as if they were mocked, when they are told of the Punishment of it to come, they make a mock at it, and go on in their wickedness. The favour therefore the Righteous shows them, is quickly to let them feel the Rod of Justice; while they punish the offence, they show great love to the Offender. (Some read it, 
Arias Montanus in loc. ) [Stultorum quisque palliabat delictum.] Every Fool will hid his fault. And O what folly is this! The favour therefore that the Righteous show him, is to let him see his sin. I think it is a good reading, They make a mock of sin, (viz.) A small matter, a light matter of it, a matter of Laughter and Merriment, Sport and Recreation. O what an height of sin, what a degree of impudence are such sinners arrived at! Mocking at that upon Earth, that souls are mourning for, & ever in everlasting burn! what sinners, mock at that now, that you must mourn over here, or hereafter, to all Eternity? What, make a Jest of that which is matter of Damnation? Is going to Eternal Flames, sinners, a jesting business? Ah poor sinner, thou shalt assuredly have enough of mocking at sin, when God shall mock at thee, as thou once mocked at sin. Stay here, sinner, read no further, unless resolved thou wilt consider the next words thou readst. If all this while thou hast not laid one word to heart, canst thou read it without fear and amazement? I will also laugh at your Calamity, and mock when your fear comes; when your fear comes as desolation, and your destruction cometh as a whirlwind: When distress and anguish cometh upon you, Pro. 1.26, 27. The meaning of it, is, sinners shall be so tormented in their own Consciences, 
Ridere Dei est nolle humanae Afflictioni miserere, says one.  their sin and guilt laying hold upon them, as if God mocked and laughed at their torment. This laughing of God, is, that he will not have pity upon humane Affliction.  
The Observation I would insist on, is this:  To make a mock of sin, is the greatest discovery of Folly in the World. 
We must inquire, First, What is meant by such as are mockers at sin.  
Secondly, We must inquire into the Pleas that lead sinners into this great piece of Folly.  
Thirdly, We must inquire into the Reasons, why it is such great folly, To make a mock at sin.  
Fourthly, We must Improve it, by way of Application.  
1. What is meant, or who are meant by such as are mockers at sin?  
1. Sometimes this Mocking is taken for Deceiving: as she said to Samson, Judges 16.10. Thou baste mocked me, and told me lies, deceived me. So poor sinners, they deceive themselves, while they mock at sin. Observe how my Text comes, In the folly of fools is their deceit. They deceive themselves, while they make a mock at sin. Ah sinner, whilst thou art mocking at sin, dost thou know what thou art doing? Art thou not deceiving thy own soul?  
2. Sometimes it is taken to Jest, or Sport, even to Derision, (Psal. 44.13.) either by Words, or Gesture. Thus they make a mock at sin, making a sport of it: that is made a deriding matter with sinners which is a damning matter with God: God takes notice of the gesture of Persons in such cases. Against whom do you sport yourselves? Against whom make ye a wide mouth, and draw out the tongue? Isa. 57.4. These are actions of scorn, and God takes Cognizance of them: The Lord sees you, sinners, when any of you make a mock at Him, or his Word, Ways, or Servants. This in the General.  
1. By making a mock at sin, is understood a slighting, and deriding at the Threaten of God; usually they that make a mock at sin, make a mock at the approaching Judgements of God. Thus Lot's Sons in Law did, he was to them as one that mocked. Thus did the Jews in Ezekiel's days, when they took a scornful Taunt, Ezek. 12.27. The Vision is prolonged, the Vision is prolonged; the Vision that he seethe, is for many days to come. Tush, say poor sinners, this is far enough off; as those Scoffers did in Peter's time, Where are the promises of his coming? So say these, Where are his Threaten, are they not long a coming? As those did, who said, It is not near, let us build Houses, this City is the Cauldron, and we are the Flesh, Ezek. 11.3. The Prophet Jeremiah had Prophesied about thirty Years before of the Chaldeans besieging the City, as you may see. What seest thou Jeremiah? I see a seething Pot, and the face thereof was towards the North. Here was that now they spoke of: Now, say they, the old Prophet is mistaken, is this a likely thing, that after thirty Years, such a strong City as Jerusalem should be the Cauldron, the seething Pot? They speak of it by way of a scornful Irony, but yet it came upon them. Ah, sinners, you may mock at that which hangs over your heads, and is ready to come down upon you.  
2. Before sinners arrive at this height of sin, they mock at the Messengers of the Gospel; there is this to be understood in making a mock at sin. We read of such as mocked the Messengers of God sent amongst them, until the wrath of God broke out against them, that there was no remedy: O now, it is no wonder if they make a mock at sin, seeing they mock at those that are sent to denounce Divine Threaten against sin.  
3. There are such as make a mock ●t the People of God: Thus many ●id at David, He was a derision to ●hem, he was the Drunkard's song. We read of such as sit in the seat of the scornful. 1. Some of these mock at the sufferings of the People of God, which is no small degree of sin, that say, Aha, aha, so would we have it. You know what God said to the Posterity of Esau, Obad. 12.13. Thou shouldst not have looked on in the day of my People's Calamity, neither shouldst thou have spoken proudly in the day of his distress, etc. O what a sad story was that, of the People of God, Lam. 2.15, 16. All that pass by, clap their hands at thee, they hiss and wag their heads at the Daughter of Jerusalem, saying, Is this the City that Men call the Perfection of Beauty, the Joy of the whole Earth? This is the day we have looked for, we have found, we have seen it. Now, this is a great height of sin, to mock at God's People's sufferings and sorrows. 2. Many mock at their Duties and Services, at their very Prayers, and this is also a great height of sin.  
4. By making a mock at sin, is understood such as make a mock at the Ways of God, at the whole Cause of Religion: Such as scoff at Holiness, there are many such in the World, that mock at Prayer, at Hearing, at the strictness of Religion, at the Ordinances of God, yea, make a mock at Repentance for sin.  
2. Inquiry, What are the leading Occasions to this Folly, of making a mock at sin? They pretend something for it, this is their folly, but they have some pretended Reasons for this their wicked practice.  
1. Occasion of this sin being long before it be discovered, it lying long ●id, occasions sinners to make a mock at it; they think because it is ●ong before it be discovered, that it will never be. Alas, poor sinners! ●ll this while your secret sins are set ●n the Light of God's Countenance. O what folly is this, to think to hid ●hy sin, and prosper? You sinners, that talk of your sins being hid, d●o you ever consider these things? While your sin is hid, your Consciences will sting you: O how will it fly in your Faces! Did not the guilt of joseph's Brethren do so, after many Years it had been hid? When guilt shall have a Resurrection by Conviction, and shall walk in your Consciences, O how dreadful will this be! what a fearful Spectrum is unpardoned guilt, when it walks in a● awakened Conscience? Ah, sinner dost thou ever consider this? What though thy sin be hid, yet it will wal● in thy Conscience? 2. Dost tho● consider, though thy sins be hid, ye● God hath all thy secret sins in h● Treasures, (Deut. 32.34.) are th● not laid up in store with him? A● they not sealed up among his Treasures? Ah, sinners, what fools a● you to think God hath forgotten them, until he hath forgiven them Though you have cast them behind your backs, yet God hath Treasured ●hem up: And, O, dreadful will this be when the Lord shall open these Treasures, to bring them forth against you. 3. Sinners, did you ever consider, there is a Court-Day coming, in which you must have all the Books opened, and it will be read out of these Books, what hath been hid for many Years; all sinners Indictments are drawn out of these Books. And the Dead were Judged out of those things which were written in the Books, according to their works, Rev. 20.11, 12. 4. Do you ever consider, sinners, that God often discovers that, which sinners labour to hid most: If it be thy design to hid it, God will make it his design to discover it. Ah, sinners, how sad is it to carry on contrary Designs to God? 5. Did you ●ver consider, that you have not more ways of sinning, than God hath of discovering. Sometimes God makes use of Conscience to discover sin, sometimes he makes u●● of Providence to discover sin, as in Jonahs' case. The storm is sent to discover the guilty Person, sometimes by Ordinances, sometimes by such as were Partners with you in your sin. Ah, sinners, put all these things together, and you will see hiding of your sin is a poor Plea to make a mock at it.  
3. Sinners are led into the evil o● mocking at sin, by sin growing successful and prosperous. When the● see the path of the wicked to prosper O how are they hardened by it! Prov. 1.24. The prosperity of Fool's sl● them. Such Fools are we to thin● a prosperous Condition a good Condition, but it hath been the undoing of many a poor Soul to all Eternity O how did the Church of the Jew (Hos. 2.7, 8.) run from God after other Lovers, until God hedged u● her way with Thorns, and mad●  
Wall to prevent her? And how ●id the Prodigal, like a foolish Son ●hat causeth shame, run from his Father's House, (Luke 16.17.) until his Father sent a Famine after him, ●nd denied him Succour in his Apo●acy; For he would gladly have fil●ed his belly with the Husks which the 〈◊〉 wine did eat, but no Man gave unto ●im. Rubs in the ways of sin are ●●eat Mercies; what mercy it is to ●ave a Rub in the way to Hell, to ●●ing a sinner to a stand, that stand ●ay bring him to a turn: First, the ●●ner comes to a stand of Consideration, before he comes to a turn of conversion. I considered my ways (says David) and turned my feet to ●y Testimonies.  
3. Another thing that leads Fool's 〈◊〉 make a mock at sin, is Gods deferring Punishment: when sinners see 〈◊〉 escape the strokes of Divine Vengeance, than they begin to think 〈◊〉 at sin is but a sport. Because God kept silent, (viz.) did not presently thunder upon them with the Tokens of his Wrath: What was the use they made of it? They thought God was like unto themselves, Psal. 50.21. Now they fall into Atheistical thoughts concerning God, and surely this will lead them to make a mock at sin, if they once come to make a mock at God: Thus were they hardened, upon whom Sentence was not speedily Executed. O how many poor fools have been hardened, and flattered by this, to the Gallows here, and to Hell hereafter.  
4. Another thing that leads Fools to make a mock at sin, is, they never have felt it a Burden upon th● back of their Consciences: An● poor Soul that hath felt it weigh, 〈◊〉 dare say, is past making a mock a● it. David will tell you how 〈◊〉 weighed upon him; It went over h●● Head as a Burden, yea, as too heav● a Burden to bear. It is the heavier thing in the World, to such as have felt the burden of it; and it is the bitterest thing in the World, to such as have tasted the bitterness of it. It is true, Afflictions are heavy burdens, and Temptations are heavy burdens; Doubts, and Objections, that press in upon many a Believers soul, are heavy burdens; but alas! these are all light things comparatively, to the guilt of sin. What a burden was sin, upon the backs of Angels? Did it not tumble them headlong into Hell? What a burden was it upon our first Parents, did it not tumble them out of Paradise? O what a burden was it to our dear Lord, Jesus Christ! Did not he cry out under it? Though they were not his own sins, but our sins which he took upon him. And could you mock at this, if ever you had felt ●t? Ah what fools are poor sinners! many Thousands are sunk into the Pit of Eternal Perdition, with the weight and burden of their sins, upon the back of their Immortal souls.  
5. Thing that leads sinners to make a mock at sin, is custom in sin. This is very hardening, we say it is a second Nature. 
Consuetudo peccandi tollit sensum peccati.  Alas, when Souls have got a custom of sinning, than they begin to make a mock at it, being hardened in it. O how often doth the custom of sin, take away the feeling and conscience of it. That is a great word in the Prophet, Jer. 13.23. Can the Ethiopian change his skin? Or the Leopard his spots? The●● may you do good, that are accustomed to do evil? And yet how ordinary is it, for these poor Fools to plead a custom for sinning, which is so far from being a Plea, that it is an aggravation. I have, say Sinners, gotten a custom of it, I cannot leave it. Tell a sinner of his Drunkenness, of his Uncleanness, etc. O h●● hath gotten a custom of it: Is this any Plea, thou foolish sinner? Suppose a Malefactor before a Judge of Assize, should plead thus, My Lord, the Indictment is true, I confess the Fact; but I have gotten such a custom to Steal, and play the Thief; or, I have gotten such a custom of it, to cut Purses, that I cannot leave it, therefore I crave your Lordship's favour. Would this pleading Mitigate, or Aggravate the Offence, think you? And yet is not this the Case of Thousands of sinners? Some have Allegorized that passage of Lazarus being dead four days, as though it set out a sinner dead in his sins and trespasses; dead the first day ●y conceiving sin, the second day by consenting to sin, the third day by committing sin, the fourth day by custom in sin; so that a Sinner accustomed to sin, is not only dead, ●ut buried in sin, and a Grave-stone ●olled upon it, and now no sense being. left in this sinner, being dead in sin, he becomes a mocker at sin.  
6. Another thing that leads foolish ones into mocking at sin, is, because it doth not appear to them at present in its proper colours, it appears to them in Disguises, in Masks. Sinners do not look at sin, in two Glasses, and so have not a right view and prospect of it. (1.) The Glass of the Law, this will make sin● to appear in its proper colours. Si● (says Paul) that it might appear sin● it did not appear sin before, it did not look like itself before; it had a painted Face, but now it hath death in the Face of it, yea, Hell and Damnation in the Face of it. Sin revived, and I died, Rom. 7.9, 10, 11, 12, 13. The Apparition of it, th● sight of it killed him. O what 〈◊〉 thing is sin, that thou mockest a● poor sinner! The sight of it will ki●● a man. He had been looking upon his sin in the Glass, of the Law, th● Commandment. Alas! Do not the most of sinners in the World, look upon sin like a painted Lion, that cannot take a Man by the Throat. O, but the Law of God will let you see, it is a real Roaring Lion, and will tear you to pieces, if you get it not pardoned. (2.) There is the Glass of the Gospel, to show you sin in its proper colours. The Gospel lets you see, sin is the Knife that cut the Throat of God's Isaac (viz.) the Lord Jesus Christ. This was the Dagger that stabbed the Son of God ●o the Heart. This was the Spear that let Water and Blood out of his side. The Nails that fastened his Sacred Hands to the Cross. And if ●hou hadst such a sight of sin, couldst ●hou, nay, durst thou, make a mock 〈◊〉 sin?  
7. Another thing that leads Fool's 〈◊〉 make a mock at sin, is, their unbelief of the severe Threaten of ●od against it. Though the Lord hath threatened it with Eternal Condemnation, with Destruction, yea, everlasting Destruction from his Presence, and the Glory of his Power; to lie under Wrath to come, without the least hopes of Mercy, to all Eternity. But alas! these sinners are such fools, that they put them far from them, and so make a mock at that they should mourn over. Did they believe the soul that sins shall die? Did they believe that the wages of sin is death? Did they believe that the ways of sin do lead down unto death? Did they believe that Jesus Christ will come in flaming fire, rendering Vengeance to them that know him not, and obey not the Gospel? Can it be that they durst make a mock at sin? But alas! Do not all these severe Threaten, seem to them like so many idle Tales; as things spoken they think merely (in Terrorem and that God will never make the● good upon them. But what a dream, what a delusion is this? God will as surely perform his Threaten, as he will his Promises. Not one Threatening shall fall to the ground, no more than one Promise.  
8. Another thing that leads Fools to make a mock at sin, is this; A secret apprehension that they have taken up, that God will never call them to an account hereafter, for what sin they run into now. O, if poor sinners did but reckon of a day of Account, of standing before a Judgement Seat, of being called before God's Bar; could they, durst they make a mock at sin? Did the Thief in the act consider, I must answer for this before the Judge, would it not strike him with dread and terror, while he is about it? Would he then make a mock at it? What, at that which he must answer for? And sinner, hath not God said, we must all appear at his Judgement Seat? And that to give an account of all the deeds done in the Body, whether they be good or evil? And hath not he told us, after death we must come to Judgement? And that we must give an account for every idle word, at the great Audit-Day? Then surely, we must for every action, Mat. 12.36. 1 Pet. 4.5. Is not Christ Judge of the Quick and the Dead, before whom we must all appear? And sinner, is all this in Jest, can the Holy God thus dally with guilty sinners? What is all this an idle story? Is this only a Romance? Are these only big words? Come, come, poor sinners, you will find every syllable of this to be true, and will you go on mocking at that which you must be accountable for to an Impartial Judge? Will the Judgement Day be a mocking matter? Is the dreadful Tribunal of God a jesting Business? Then go on like Fools, and make a mock of sin.  
9 Thing that leads Fools to make a mock at sin, is, a wretched Conceit sinners have taken up, that God will forget sin, as fast as they commit it. Tush, say they, will God remember? He hath said in his heart God hath forgotten, he hideth his face, he will never see it, Psal. 10.11. And so poor deluded souls go on, making a mock at it. Ah poor sinner! what a madness is this in thee, to harbour such a Conceit! God did foresee such a piece of Atheism as this in the hearts of the Sons of Men, therefore he hath laid us in with plentiful Texts of Scripture against it, Deut. 32.34. Is not this laid up in store with me, and sealed among my Treasures? God hath laid them up, to bring them out when occasion serves. Therefore you read that in Job, Job 14.17. My transgression is sealed up in a bag, thou sowest up mine iniquity. Some read it, Thou packest up mine iniquity. Others complicate them together, Lays one of them upon the top of another. Former sins with present sins, to make up the pack, and aggravate one another. When the great Assizes come, we read how sinners must be proceeded against, out of the Books which are written, (says the Text, Rev. 20.15.) O poor Sinners, will you, dare you, make a mock of that which God keeps a Remembrance of, which God Books down. Sinners, think what you will, your sins are so far from being forgotten by God, that your iniquity is marked before the Lord, as he told them, Jer. 2.22. No, no, the Day is coming, God will reprove you, and set your sins in order before you, Psal. 50.20. An Allusion to letters in a Book that are set in order, all in a row, before one. The Lord hath, Sinners, such a Book where all your sins are Recorded; and out of this Book you shall one day be forced to read all in their proper order; you will then see God hath not forgotten any of them, no, not so much as the circumstances of them, All is remembered.  
10. Another thing that leads Sinners to make a mock at sin, is their stifling and strangling their Convictions of sin, until they bring themselves under obduracy of heart. Many sinners at first sinning, are arrested with the Accusations of their own guilty tormenting Consciences, but then they run into one Diversion or another, to swallow up and drown their convictions and troubles; as Cain did, when he went out from the presence of God, and dwelled in the Land of Nod, and buildt a City, Gen. 4.16. Which some think, was to divert the troubles of an awakened guilty Conscience: Many wounded Souls will run to their Pleasures for a little ease, others to their Comforts, others to their Callings; and at last, their Convictions wear off, and then the Sinner comes to be hardened, and now he arrives at the height of sin, even to make a mock of it. For usually, Persons who have been under some common work and troubles for Sin, and not being throughly wrought upon by them, become Mockers and Scoffers afterwards. O therefore, Sinners, look that your Convictions be through and through. O beg of God they may not be transient like a flash of Lightning in a Room, that makes it a little lighter for the present, but leaves it dark when it is gone. Now, Sinners, you have heard the occasions, that leads you into making a mock of Sin; Will you remember to pray against them, that it may not be thus with you, that you be not the Fools in the Text.  
Now to convince you, poor Sinners, that this is the greatest Folly in the World, to make a mock at Sin.  
1. Is it not Folly to make a mock at that, which you must certainly either mourn for here, or hereafter? As merry, poor Sinner, as thou art, thy mirth is but madness. I have said to Laughter, thou art mad; and to Mirth, what doth it? Eccles. 2.2. It holds in this sense, it lays a foundation for sorrow, and bitter lamentation. (1.) Here, if God have a design of love upon thee, he will bring thee to mourn over that which thou hast so often mocked at. Can you ever (sinners) expect to be pardoned, if you have not repent? Doth he comfort any that do not mourn? Blessed are they that mourn, for they shall be comforted. Ah, Sinner, if thou didst but remember in thy Jollity and Madness, when thou art making a mock of Sin, ere long thou must be made to mourn over it, and cry out of it, as a burden too heavy for thee to bear. Would not this check thee in thy career of Madness and Folly? (2.) If thou mourn not over it here, it will be worse, thou wilt be made to mourn over it hereafter, and then thou wilt mourn without hope. Now thou mayest have hope of pardon, there is hope concerning this thing, but this afterwards mourning, is altogether hopeless; which makes me remember the sad condition of that poor sinner, Prov. 5.11, 12, 13, 14. And thou mourn at last when thy flesh and thy body is consumed, and say, How have I hated Instruction, and my heart despised Reproof? And have not obeyed the voice of my Teachers, nor inclined mine ear to them that instructed me. I was in all evil in the midst of the Congregation and Assembly. Whether we took it of mourning here in old Age, (as some) or of mourning in Hell (as others) yet it holds true: O what a mourning will this be! (Some read it Quoniam) Because I have hated Instruction. (Others read it Cur) Why have I hated Instruction: As being a Confession, he had no Cause, no Reason, to do so. We read it (Quomodo) How have I hated Instruction? As being an acquitting God's Justice in his punishment. O, how have I hated Instruction, and it is but just with God, I now should be thus dealt withal; God is Righteous in all this, that is come upon me. And is not this folly? great folly to lay the foundation of such mourning, and such bitter mourning?  
2. Is not this Folly, to mock at that which the Righteous God hates with a perfect hatred, yea, and will be revenged of? Did poor Sinners see, God hated sin, would they make a mock at it? That you make a matter of Mockery of, God makes a matter of hatred of. As in that case of Idolatry, so in this, he says, Do not the abominable thing my soul hates, Jer. 44.4. And it is said of Christ, He loves Righteousness, and hates Iniquity, Heb. 1.9. And do you think this is a mocking business, Sirs? Nay, God's hatred boils up into Revenge: Shall not my soul be avenged on such a Nation as this? And is it not a fearful thing to fall into the hands of the Everliving God? Who hath said, Vengeance is his, and he will repay.  
First, God will either be avenged of Sin here, or hereafter. He often takes Vengeance of it here, and shall Sinners make a mock at God's Judgements? How many thousands hath. God taken Vengeance of in this Life? How hath Gods Righteous Judgements often taken hold of this wicked Person, or that wicked Family?  
Secondly, Hereafter we read o● Christ coming in flaming Fire, 2 Thes. 1.8. to take vengeance on poor Sinners that know him not, nor have obeyed his Gospel. And do not we read of the Vengeance of Eternal Fire? (Judas, ver. 7.) And is this a mocking matter with you? Will there be any Laughter, any Mocking, any Drollery in Hell? Now, you Sinners make a mere piece of Drollery about Sin, but stay when you come under a sentence of Damnation, that will be no Drollery with you.  
3. Is not that Folly, yea, great Folly, to make a mock at that which grieves God? We would not grieve the dearest Friend, thy dear Father, thy dear Husband, thy dear Wife, would you willingly grieve them? And, O what folly is this to grieve God to grieve that God that thou daily livest upon, that is thy dearest Friend in the World? Do you know what you do Sinners, when you grieve God?  
First, What, grieve that God tha● you depend upon for your lives, for the lives of your Souls, for the lives of your Bodies, who can both kill Body and Soul: He that is Lord of your Lives, and can seal a Lease of Ejectment when he will; Turn you out of your Clay Cottages at his pleasure.  
Secondly, Is it not folly to grieve him, that can call you to an account when he will? You must be accountable to him for your grieving of him, at his own time and pleasure.  
Thirdly, Is it not a folly to grieve him that we cannot contend with? Is there any standing out with God? Did ever any harden himself against the Lord and prosper? Job 9.4. Did you never, Sinners, read that word seriously over? Can your hearts endure, or your hands be made strong in that day that I shall deal with you? (saith the Lord) Ezek. 22.14. You may, it may be, endure through the hardness of your hearts, the day that God's Servants deal with you: But, Oh Sinner, God's day of dealing with thee, will be another kind of Day!  
Fourthly, Is it not folly to grieve him, that hath done you so many kindnesses? Is not this great Ingratitude, and is not this Folly? O foolish People, and unwise, will you thus requite the Lord?  
4. Is not this Folly to mock at that which cost Jesus Christ his precious Blood? What died the Lord Jesus Christ for? Was it not the Remission of sins? Without shedding of blood (says the Apostle) there is no Remission. Heb. 1.3. When Christ had purged by himself our sins, he sat down at the right Hand of the Majesty on high. Ah, poor sinners, do not you tread the Blood of Christ under foot, and account it an unclean thing, while you make a mock at sin? O hard hearted wretches, can you make a mock at that which let out the Heart Blood of Christ! Can you make that a matter of Laughter, which made the Lord Jesus sorrowful, even unto death? Can you mock at the Gall and Vinegar that those cruel Jews, that Crucified our Lord, gave him to drink? Would you have Laughed to have seen him hang upon the Cross? You all, that make a mock at sin, do as much as if you Laughed at him when he went to Execution: And is it not, Sinners, to Crucify him again, and to put him to open shame?  
5. Is it not a Folly to mock at that which brought the Curse into the World; until Sin entered into the World, there was no such thing as the Curse known; and to mock at sin, is to mock at the Curse. O, what madness is this! To mock at that which shortly you must feel the effects of! which consists in two things:  
First, Death Temporal. In the day thou eatest thereof, thou shalt surely die. Would you know how Death, that King of Terrors, entered into the World? and hath such an universal and uncontrollable Regency in the World? (The Apostle answers it) Death entered into the World by sin, Rom. 5.12. Ah, sinners, will you make a mock at Death? Is dying a jesting matter with you? Will you mock when this grim Sergeant shall Arrest you? Will not then your mocking be turned into mourning? Doth the guilty condemned Malefactor, when ready to be turned off the Ladder, use to die mocking at the Executioner? I believe, when you lie a dying, you will tell another story.  
Secondly, The Curse that sin hath brought, consists in eternal Death, called the second Death. The first Death, that consists of separation, betwixt Soul and Body; but the second Death, that consists in a separation betwixt the Soul and God; it is called, Everlasting destruction from the presence of the Lord.  
6. Is it not a Folly to make a mock at that which hath made many a poor Soul go groaning under the weight and burden of it, many a Day, yea, many a Year? Poor sinners, you may sport at it for a while, but if the Lord once make you feel the Load of it, and lay upon you the Sense of it, than your Note will be changed. What was it that made David cry out, Psal. 38.4, 5, 6, 7. My Wounds stink, and are corrupt. And at another time, My Sores run day and night, and ceaseth not. I am troubled, I am bowed down greatly, I go mourning all the day long. I have roared by reason of the disquietness of my heart. What was the matter? What occasioned this tumult in the Soul of poor David? He tells us, For mine in quities are gone over mine head as a burden, as too heavy a burden for me to bear, etc. And, poor Sinner, wilt thou mock at that, which other gracious Souls have so sadly mourned over? Poor penitent Souls, are called weary and heavy laden Souls. And shall it be to you a jesting, mocking business?  
7. Is it not a great Folly to mock at that, which Satan is so earnestly solicitous to draw Souls into? It is the great design of Satan, to draw Souls into Sin and Gild. It is called, The work of the Devil. O how industrious is he in tempting! O how diligent is he, in laying snares for poor Sinners! And shall Sinners mock at Satan's snares? Are not Sinners his Vassals and Captives? And is this a mocking matter to be tied to his Chariot Wheels? To be lead in triumph by this devourer and destroyer of Souls? Would you make a mock at a company of poor Captives, that are taken by the Turks? and there put into the Galleys, or cruelly beaten and abused, by their hard hearted Patroons? And is not this the case. Ah, poor Soul! thou art Captive to Satan for all thy mocking: Thou art in a worse condition than any Galleyslave in the World, though thou art not sensible of it.  
8. Is it any mocking matter to mock at that, which degraded Angels and Men? How came Angels to be degraded from that Dignity and Honour, in which they were Created? We read an Answer to the Question, 2 Pet. 2.4. God spared not Angels that sinned, but cast them down to Hell, and delivered them into Chains of darkness, to be reserved unto Judgement. These Angels were glorious Courtiers once, though condemned Prisoners now: What was then the matter for which they were thus severely dealt with? They rebelled against God, and so were degraded from their first Station. Judas tells us, They kept not their first Station, their first Estate, Judas, ver. 6. Secondly, Sin degraded Man, and shall we mock at that which degraded us from that excellent State in which we were Created? Man being in Honour abideth not, he is like the Beast that perisheth, Psal. 49.12. Or, Adam ledged not in Honour, no, not one night, as the Hebrew reads it. And the Septuagint, He understood not. He understood not the Excellency of that Estate in which he was Created, and so was degraded. And 〈◊〉 this a mocking matter, Sinners? To be degraded and stripped of that glorious Robe of Original Righteousness, with which he was in his Primitive State clothed? To be robbed of Communion with God, and Conformity to God, in which consisted his Excellency, and to be degraded of this Glory, O, sinners, is this a mocking matter? Put all these Particulars together, and weigh them in the Balance of the Sanctuary, and lay them to your hearts, and then ask your Souls this Question: Ah, my Soul, is sin a mocking, jesting Business? Argue them over with thy Soul, and see, if thou canst bring thyself to a sober sadness in this Debate, and make a discovery of thy Folly, in thinking sin to be a mocking matter.  

Application.  
Is it such egregious Folly to make a mock at sin? Then it informs us of the madness of all impenitent, secure, merry Sinners. There are a company of Jovial Sinners, in this mad Age of this World, that are running headlong to their eternal Ruin laughing, that swim down merrily the stream of the sins of the present day, to that Lake that burns with Fire and Brimstone; and the misery of it, there is no stopping them, because they are insensible whither they are going. They say, there is a Serpent, that when Travellers are bit with it, they die Laughing: And is not this Sin, this Serpent? Do not many die eternally Laughing? Go to the Pit of eternal Perdition, as some ranting condemned Malefactors do to Execution. But alas, poor Sinner, for all thy Laughing, and Mirth, and Mocking at sin now, ere long, thy Note will be altered, when thou shalt be stated irrecoverably; Where there is nothing but weeping, and wailing, and gnashing of Teeth.  
That such Merry Sinners may be reduced a little to their Reasons and right Minds, let me ask them a few Questions; and beg of them, as they love their Souls, that they would put them home to their own Souls and Consciences, before they go hence, and be no more seen.  
First, Dost thou know, O poor foolish Sinner, whither thou art going? Didst thou never ask thy heart this Question, whither thy sin, and mocking at sin, will lead thee at last? Wilt thou meet with thy merry Companion in another World, to rejoice together, to sport together, as you have done upon Earth? Is there any such Trade driven on in Hell? Are there any Mockers at sin there? Is there any Mirth and Jollity there? Doth not the infallible Oracle of the Word of God tell us, there is weeping, and gnashing of Teeth? Is there one word of Laughing? What, Sinner, never come thus close with thy own Soul, before thou lie on a Deathbed? Come, Sinner, be persuaded to put the Question home, it may so prove, thou mayst bless God for it, to all Eternity.  
Secondly, Dost thou remember, Sinner, what thou art doing while sinning? Art thou not provoking a Great and Good God? What art thou doing, O my Soul! treasuring up Wrath against the day of Wrath? Wounding thy precious soul, and a wounded spirit who can bear? Every time thou sinnest against God, art thou not carrying Fuel to the Eternal Flames, to torment thy own soul? Doth not every one that sins against God, wrong his own soul? And what is this, a mocking matter?  
Thirdly, Dost thou remember, Sinner, what a little time thou hast to enjoy the pleasures of sin in, thou art so mad upon? These are but for a season, and then thou wilt say with him, O, for how short a pleasure, have I lost a Kingdom! Will not thou ere long, be saying, O, for how short a pleasure, have I lost a precious, Immortal Soul, and an everlasting Kingdom? Methinks, Sinners, the shortness of your time, should make you think of something else, than making a mock at sin. O, that Sinners would be persuaded to argue in the midst of their sinful mirth and madness. O, but will this last always?  
Fourthly, Dost thou remember wherefore thou camest in the World? Dost thou never ask thy own Heart the Errand thou camest on hither? Was it to sin, or make a mock of sin? Was it to dishonour that God, that gave thee Life and Being? Did God give thee an Immortal Soul so to degrade thyself, as to mock at sin? Did God send thee into the World, to lift up the heel against him, that had Bowels and pity in his Heart towards thee? Was it to laugh at him, who mourns for thee? To spit in the Face of thy dear Redeemer, who hath wept over thee, as he did over Jerusalem (as I may say)?  
Fifthly, Dost thou remember thou must answer for thy bold presumption? Is not this bold presumption to make a mock at sin? Didst thou ever see a condemned Malefactor laugh in the face of an angry Judge? And yet what is this less, poor Sinner, that thou dost, when thou makest a mock at sin?  
Sixthly, Dost thou ever remember the Day is fast approaching, that thou wilt cry to the Mountains, and to the Rocks, cover us from the Wrath of the Lamb, that sits upon the Throne? O what a change of thy Tune is here, poor sinner! now thou canst not make a mock at sin! O now thou feelest the burden of sin intolerable, and insupportable! O, how will such Souls cry out of it!   

The second Use.  
Is it so, that 'tis so great a folly to make a mock at sin? O then, be cautioned (poor sinners) how you glory in that, which is your shame, and run on in that, which will be your ruin! If you glory in that which is your shame, (observe) it is said of such, Their end is destruction, Phil. 3.19. You have heard, what a folly it is to mock at that, which will certainly cause your mourning another day? May it not be said to such, Woe be to them that laugh, for they shall mourn. You will find, sinners, it is no laughing business one day: Is it not a folly to make a mock at that, the Righteous God hates with a perfect hatred? Reflect upon the former particulars, and will you not take heed for all these warnings, how you go on in these sinful Courses? Shall all this be said unto you in vain, poor Sinners? Do you think, God, and Christ, the Spirit, Scriptures, Ministers and Conscience are all in Jest, while they tell you the danger of making a mock at sin? Can you rationally think, that God hath said, what he hath said against sin only [in Terrorem:] No, Sinners, you shall all know, that sin is such a two edged Weapon, that there is no jesting with it.  
First, be cautioned against making a mock at sin: This is the highest degree, that Sinners arrive at in this Life, it is the height of sin; it is bad enough to sin, but it is worse to make a mock of it. Sin is folly, but to make a mock at sin, is the height of folly and madness: Would not you think him a Madman, that should wound and gash his flesh, and all this while laugh at himself for so doing, and because he doth not feel it at present, conclude that he shall never feel it afterwards, would not every one say, he was fit for Bedlam? And is not this the case of Sinners, that make a mock at sin? They are like him (you read of, Mar. 5.5.) that was among the Tombs and Mountains, and cut himself with stones. So sinners are cruelly gashing their own souls, and yet all this while like a company of condemned Prisoners, Singing and Ranting before their Execution. Would you not think him a Madman indeed, that should laugh in the face of the Judge, passing a Sentence of Law upon him, to go from the Bar to the Gibbet? This is such an high degree of sin, that Scorners are said to be in the highest Form in Satan's school, and that he is a blessed Man, that is not one with them in this Form. Blessed is the Man that walketh not in the council of the ungodly. Here is one degree, one form in this School. Nor standeth in the way of sinners: Here is another Form of Sinners, and this is still an higher Form. Nor fitteth in the seat of the scornful, Psal. 1.1. This is the highest Form in in all the Devil's School. This is to take the 
* The Septuagint reads it.  Chair, it is called the Chair, or Seat of Pestilence. To note the height, and heinousness of it. Other Sins are like ordinary Diseases, but this is the Plague, this is the Pestilence, this is the highest Infection, the highest Malignity of Sin: Such Sinners have taken their Degree, they are Masters of this Black Art, and are in the Chair. For the Hebrew [Moshab,] is used for a Chair. And will not you be cautioned, poor Sinners, against such a piece of Sin, which is the highest degree of Folly and Madness?  
Secondly, O take heed, poor Sinners, of making a mock at sin! This degree of sin arrived at, very rarely are poor sinners converted from; (I do not say) but the Lord hath had Mercy of some gone thus far. But such Instances are very rare, very seldom heard of. When a sinner is gotten into this Seat, or Chair, it is a very hard thing to raise him. They frequenly die upon this Seat; Satan puts forth all his power, to hold his own; he lulls them asleep in this Chair; it is the Sinners sleepy Chair, and their sleep usually is unto death. Those die of a Spiritual Lethargy, they are not in an ordinary way recovered, if at any time they be. Some of Satan's snares are more easily broken, but this holds many, until they be found dead in it: The Bands of mockers are usually made strong. O then, poor Sinners; will not you take heed of coming under such Bands?  
Thirdly, O take heed of being mockers at sin! many times such have had strange testimonies born against them. O, how often hath God reached forth his hand against such, in a very eminent manner! He hath not let this sin, of all others, go unpunished. When Men come to glory in their shame, than God makes their end destruction: Judgements are prepared for sinners, and stripes for the backs of fools, Prov. 19.29. They must be sure great Judgements, that are prepared Judgements; yea, prepared Judgements by the great God. It speaks the greatness of his Judgement, as preparing Mercy speaks the greatness of his Mercy: How great are those things (says the Apostle) God hath prepared for them, that love him. They are Judgements too; not one Judgement, but variety of Judgements: Little do such sinners know, what they expose themselves unto: When the scorners are punished, the simple is made wise, Prov. 21.11. It seems the Punishments are so great, that they become teaching Examples unto others. They that mocked the Messengers of the Lord, did not wrath come upon them, and that without remedy? 2 Chron. 36.16, I might give you Instances out of History, but I refer the Reader to Doctor Beard's Theatre of God's Judgements. To Mr. Fox's Book of Martyrs, and to Mr. Clerks Examples, lest this Piece should swell too bulky for the Readers Purse.  
Fourthly, Take heed of mocking at sin, in this doing, you mock at God himself, and will God be thus mocked? Mocking at sin, is virtually mocking at God. 1. Do not you in thus doing, mock at the Justice of God? Who many times makes Examples of such Persons: If he be a Just God, and will reward the Proud and the Evil doers, will you mock at sin, that God in his Justice is engaged sooner or later to punish? Is not he the Judge of all the Earth, and will not he do right? He that makes a mock at Stealing, and Murder, and Robbery, doth not he make a mock of the Judge upon the Bench, that sits to pass Sentence upon these Crimes? And will a Judge upon the Bench bear it, to be mocked by the Prisoner at the Bar? O, sinners, what do you do when you laugh at the Justice of God, which ere long, must pass a final and an irreversible Sentence upon your immortal souls! 2. To mock at sin is to mock at the Holiness of God. Is God an Holy God, and cannot look upon Iniquity? Is God so Holy a God, that without Holiness, no Man shall ever see him? Is God so Holy a God, as he is Glorious in Holiness? Is God so Holy a God, as he cannot be approached unto but out of the hand of a Mediator? Is God so Holy a God, as he could not bear the sin of the fallen Angels (though thought to be) only sin in thought? Is God so Holy a God, as to cast Adam out of Paradise, upon his Fall? Is God so Holy a God, as he will not let sin go unpunished, in the dearest of his Children? And will you not take heed how you mock at sin, lest you mock at the Holiness of God? If God was not an Holy God, than you might mock on, but God being thus Holy, look you to it, poor sinners. 3. While you make a mock at sin, you mock at God's Threaten, hath not the Lord dreadfully threatened sin? What stand all his Threaten upon Record for? What hath God told Sinners of Wrath to come for? Is all this false Fire? Are all God's Comminations in vain against sin? Is there any thing in all the Word threatened with Judgements here, and Judgements hereafter, like sin? Is not the wages of sin death? Hath not God that will make it good, said, The soul that sins shall die? And shall not his Word of threatening, as sure be made good upon Impenitent Sinners, as his Word of Promise shall be made good to Penitent Believers? You forget, Sinners, that sin which you mock at, is the Butt that all the Arrows of God's Threaten are leveled at? Can you run on in Sin, but that you sin off your souls, the sense of God's Threaten against Sin? Should not you say, Sure there is something in it, something more than ordinary in it, that Sin should be thus threatened by God? 4. Do not you make a mock at the Patience of God, while you make a mock at Sin? Do not you say with those Mockers, and Scoffers, that Peter speaks of, Where is the Promise of his coming? So many, that see for the present, that God doth not punish Sin, that Sentence is not speedily executed; therefore their hearts are hardened, and they go on mocking at Sin. They see not that God is a Word, and a Blow, so quick as Preachers make him to be; but the Lord keeps silence, and so they run on making a mock at Sin. O, but poor Sinners know, the longer the Blow is fetching, the heavier it falls! Abused Patience, turns to Incensed Wrath. If he have long refrained himself, and held his peace, when he cries, He will then cry like a Woman in Travel, and devour all at once, Isa. 42.14. Poor Sinner, though God hath long kept Silence, yet he will not always keep Silence; therefore, poor Soul, look to it, remember, remember thy Blow is coming, though it hath been kept off a great while. 5. While thou makest a mock at Sin, thou mockest at the Power of God, as though God's Power could not reach thee, while thou art mock-king at sin. As though God's Arm was shortened, that he could not strike thee dead in the very Fact, when thou art making a mock at sin. Have not many been so? How soon were those forty two Children destroyed by the She-Bears that came out of the Wood, while they made a mock of the Servant of God, in saying to him, Go up thou Bald-head, go up thou Bald-head, 2 Kings 2.23, 24. Can not God as speedily reach thee by his Power if he pleased, while thou art making a mock at sin? 6. While thou mockest at sin, dost thou not make a mock of the Word of God, that hath so and so described sin in its proper Colours; that is the only true Glass to represent the ugly Face of Sin in? do not you contradict all the Scriptures have said of Sin, when you make a mock of it? Is Sin such an evil as the Word says it is? What, and you make a mock of it? Is sin so dishonourable to God, that it pollutes his Name? Is sin so defiling to precious Souls, that it pollutes them? Is it so dangerous, that it will without sincere Repentance, certainly Damn them? Hath not the Word told you, it grieves the Spirit of God, it wounds your own Consciences, it kindles the Fire of God's displeasure against Nations, Churches, and Cities, and Families, and particular Persons? and is all this a mocking matter? And hath the Word of the Lord said all this of it, and much more, in Jest? And will God bear his Word to be mocked at? Would not any King be angry, to have his Royal Proclamation laughed at, and made a mocking Business of? 7. While you make a mock at sin, do not you make a mock of the Messengers of God, the Ministers of God? They are sent to you from God, to lay open to you the danger of sin, of continuing in sin, of mocking at sin; our Business is to Decry sin, and Preach down sin: Cry aloud, and spare not (is our Commission) show my People their Transgressions, and the House of Jacob their sins, Isa. 58.1. It is our Work to turn Men from their sins, and while you make a mock at sin, you do but make a mock of us and our Message. Is it no sin to mock at them which mourn over you? While they are weeping over you, you are mocking them? But, remember, While you despise them, you despise him that sent them, Luke 10.16. You mock their Master. Lastly, Take heed how you make a mock of Sin, for in this you do but make a mock of Christ the Son of God. Ah, Sinners, Sinners, how do you, with those Jews, deride Christ. Luke 16.14. They derided him. The Word is [Blue their Noses at him.] The highest Act of Scorn and Contempt imaginable. You cannot mock at Sin, but you must mock at Christ; this is to Crucify the Son of God afresh; this is to put him to open shame; this is to account the Blood of Christ which was shed for Sin, an unclean thing; this is to make a mock at the Sufferings of our dear Lord Jesus. What did he Die for? Was it not to Purge away Sin? Was it not to take away Sin? Behold the Lamb of God, who takes away the sins of the World. Do not we expect Redemption, and Remission of sin through his Blood? What, and make a mock of sin? This is to spit in the Face of a Dying Jesus, of a Satisfying Christ. Now, Sinner, hear the Call of God, and ask thy own heart, if it be not high time to be wise for Salvation. Ah, poor soul! hast thou not played the Fool too long in running on in sin, in making a mock at sin. Now, hear the Lord, saying, O ye simple, understand Wisdom; and ye Fools, be of an understanding heart, Prov. 8.5. Forsake the Foolish and live, go in the Way of understanding. The fear of the Lord is the beginning of Wisdom, and the knowledge of the Holy is understanding, Prov. 9.6, 10.    
FINIS.