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reprefent the Folly, and Danger, of being influenced by them.

And First, For Ignorance in the Fundamentals of Christianity. The Folly of lying under this, will, I fuppofe, be readily granted by any one that gives his Mind the Liberty of a fhort Reflection upon it. For, fince Wisdom doth confift in fearching after, and acquiring profitable Knowledge, and ufing that well which we have obtained; it muft needs be a great Piece of Folly, to live in the Neglect and Want of fuch Knowledge as we fhall have certain Occafion to make use of.

Now becaufe it is a Duty incumbent upon every Christian, to grow in the Knowledge of our Lord and Saviour Jefus Christ, because in order to a Progress in this Knowledge, 'tis neceffary that we be acquainted with the Principles thereof; therefore to abide in Ignorance of thefe Principles, can be no fmall Degree of Folly and Imprudence. Nay, forafmuch as our Wifdom is of fo much the higher Worth, by how much the more valuable and momentous the Things are to us which we know; it will follow by a Parity of Reason, that the Difcredit of our Folly muft increase, in Proportion to the Importance which the Things are to us, whereof we are Ignorant. But now the Principles and Doctrines of Chriftianity may justly be reckoned of the chiefeft Concernment to Chriftians: As therefore a right Knowledge of them is the best Wisdom we can attain

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unto; fo to be unacquainted with them, is an Argument, of the moft blameable Weaknefs and Inconfideration we can be guilty of The Heart of him that bath Understanding feeketh Knowledge; and they are the greatest Fools, who defpife this Wisdom and Inftruction. Secondly, For Worldly-mindedness. Were the Riches of this World more valuable than thofe of the next, we fhould act wifely in making them the chief Objects of our Love and Purfuit: But if Heaven is higher than the Earth; and the Things above infinitely furpafs the Things below; then to hunt mostly after thefe, yea, or to have but an equal Regard for 'em with thofe, is a Conduct which can't be cleared from the Imputation of extreme Foolishness.

For the Wifdom and Folly of our Pursuit must be judged of, by the Worth of the Things which we purfue, and the Manner after which we purfue them. And when feveral Objects of the highest Moment are prefented to us, where by not chufing the beft, we fhould become very great Lofers; if we would not fall under the Reproach of Weakness, we muft, before we determine our Choice for either of them, carefully examine into their Excellency; and according to this, our Will must be guided; our Love of them heighten'd; our Diligence and Concern about them increased

Now I would know of Worldly-minded Men, whether they have weighed the Riches of the prefent Life against the Treasures of

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that which is to come; and which they reckon to be of the greatest Value.

If they never made any fuch Examination, their Proceedings are manifeftly rafh and inconfiderate.

If they acknowledge the good Things of the other Weld, to be infinitely better than, this, how mad and foolish are they in not making it their principal Care to be qualified for the Attainment of them!

But if they reckon the good Things of the prefent Life to be of the highest Worth; it may be justly concluded, that their Thoughts and Imaginations are fenflefs and vain; and argue their Minds blinded by the God of this World.

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For if the Light of Revelation and Experience was fuffered to fhine in upon them, they could not but difcern a vast Difference between thefe Things; that the Things which are feen are unfatisfying, inconftant, fleeting, and temporal; but that the Things which are not feen will fill our, largeft Capacities, and are moreover fixed, durable, and eternal: And whoever fees this muft allow, that these laft mentioned ought to fit uppermoft in our Efteem; and that therefore we do not bebehave ourselves wifely, unless we feek first the Kingdom of God, and bis Righteousness; and have but an inferior, low Regard to all other Things; of which As much as is ceffary will be then added unto us, any distracting Care of ours. Thirdly, For want of Attention.

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Man that comes to Church doth, or ought to propofe to receive fome Benefit from the Difcourfes which are there deliver'd: And in order to this, 'tis neceffary that he fhould diligently keep his Thoughts from wandring to other Subjects, and clofely attend to what is fpoken. For tho' the Word of God be quick and powerful and is profitable for Doctrine, for Reproof, for Correction, for Inftruction in Righteousness, for throughly furnishing a Chriftian unto all good Works; yet it doth not ordinarily exert its Influence upon us, or impart its Profitablenefs, unless our Hearts are open and ready to receive it.

Upon which Accounts, no doubt it was, that our Saviour and his Apoftles fo ufually addreffed themselves to their Hearers, in fuch Speeches as thefe: He that hath Ears to bear, let him bear: Ye that fear God, give Audience: Men, Brethren, and Fathers, bearken: From all which, this plain Truth is intimated; namely, that Attention to the Word Preach'd, is a Mean neceffary to be ufed by thofe, who intend to be better'd thereby.

Whofoever therefore fuffers himself to be overcome by Sleep; or indulges his Thoughts the Liberty of ranging after other Maiters, when he fhould be minding what the Minifter fays, or any other ways withdraws his Attention from the Preaching of the Word: Whafoever does this, I fay, neglects the Means that are necéffary to attain the End, or Advantage he ought to propose

in coming to hear it; and for that Reafon, justly delerves the Reproach of Folly: For as it is a Point of Wisdom to propose a good End, and to take the Way that will lead to it; fo 'tis the Reverse of Wisdom, either not to design a good End at all; or when we have defign'd, to disuse the Means, without which, it cannot be compass'd.

Fourthly, Another Caufe to which we im puted the Unprofitableness of the Word Preached, was Self-conceit in the Hearers of it. And the Folly of being govern'd by this, all Men of Senfe will readily acknowledge: Even those who are guilty of it themselves, are forward to cenfure it in others; and frequently condemn their Neighbours Pride with greater of their own..

And truly there is great Reafon for cafting the Reproach of Folly upon it. For the morea Man knows, the lefs Cause he may fee there is to have high Thoughts of his Knowledge; the Knowledge of the most learned being (if compar'd with what they know not) but very little, and that little but imperfectly known. To have an Over-weening Opinion therefore of our own Notions, and to lean too much upon our own Underftanding, is little better than being fond of Weakness, and doating upon Imperfection : Which Behaviour, is certainly very contrary to true Wisdom; efpecially if we confider that is likewife a Bar to the farther Improvement of our Faculties; according to the Remark of Solomon, Prov. xxvi. 12. Seeft Ff

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