commit it: these are the men, whose folly is manifest to all men but themselves; and surely, since these are the men, whom Solomon in the words of the Text describes,
(1.) By their character, as Fools, and,
(2) By the instance of their folly, in making a mock at sin; We may have not only the liberty to use, but (1.) To prove, that Name of reproach to be due unto them; and (2.) To shew the reasonableness of fastning it upon them, be∣cause they make a mock at sin.
But before I come more closely to pursue that, it will be necessary to consider another sense of these words caused by the ambiguity of the Hebrew Verb, which sometimes signifies to deride and scorn, sometimes to plead for, and excuse a thing with all the arts of Rhetorick (thence the word for Rhe∣torick is derived from the Verb here used) according to which sense, it notes all the plausible pretences and subtle extenuati∣ons which wicked men use in defence of their evil actions. For as if men intended to make some recompence for the folly they betray in the acts of sin, by the wit they employ in the pleading for them, there is nothing they shew more industry and care in, than in endeavouring to baffle their own Consci∣ences, and please themselves in their folly, till death and eter∣nal flames awaken them. That we may not therefore seem to beg all wicked men for Fool••, till we have heard what they have to say for themselves, we shall first examine the reasona∣bleness of their fairest Pleas for their evil actions, before we make good the particular impeachment of folly against them. There are three ways especially whereby they seek to justifie themselves; by laying the blame of all their evil actions, ei∣ther upon the fatal necessity of all events, the unavoidable frailty of humane nature, or the impossibility of keeping the Laws of Heaven: But that none of these will serve to excuse them from the just imputation of folly, is our present business to discover.
1. The fatal necessity of all humane actions. Those who upon any other terms are unwilling enough to own either God or Providence, yet if they can but make these serve their turn to justifie their sins by, their quarrel against them then ceaseth, as being much more willing that God should bear the blame of their sins, than themselves. But yet the very fears of a Deity suggest so many dreadful thoughts of his Majesty, Iustice, and Power, that they are very well contented to have him wholly left out; and then to suppose Man to be a meer Engine, that is necessarily moved by such a train and series of causes, that there is no action how bad soever that is done by him, which