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himself in the Scriptures. Our natural Reason, though it will yield us fome Knowledge of a God, yet it is not a sufficient Guide to direct our Thoughts concerning him; for it will many times lead us into falfe Notions of him; as appears beyond all difpute from the Worship of the Gentile World, and alfo the Heterodox Opinions of those who rely thereon. And how is it poffible forany habitual Sinner, who muft, and doth, thrust God out of his Thoughts on purpose, that he may fin with the greater Liberty and Delight, ever do this? He cannot grow to an habitual Sinner, without he quite banisheth the Thoughts of a God from his Heart; and that fuch an one fhould be able to think of him after a due manner, what is it lefs than a Contradiction? And then no wonder if by fo frequently flighting God in his own Mind, he comes at length to think prophanely and blafphemously of him. Irreverent Thoughts of God grow ftill more and more wicked; and a continual Difrefpect of him ends at length in Atheism itfelf. He then that is haunted, and pestered with fuch Thoughts as these we are fpeaking of, may perhaps upon a deep Enquiry, find caule to condemn himfelf of fome habit of Sin; and if fo, he muft labour to mortify it, and become a

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new Man, if ever he would avoid this kind of evil Thoughts.

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II. Secondly, Too curious and bold Speculations, into Matters myfterious, prove frequently an Occafion of profane and blafphemous Thoughts; and therefore they must be carefully declin'd. He that hath an honeft and conscientious Regard to his Duty, as it is plainly fet down, and humbly defires to know, and ferve God above all, is feldom fo much troubled with this kind of Thoughts, as those are, who afpire to Things vaftly above them; and place more of their Duty in Speculation, than in Practife. When Men will forfake the plain Way, and wander into unbeaten Paths, no wonder that they fall into Mischief. When Men will, inftead of endeavouring to understand God's Commandments, and do his Will, afpire to comprehend his Effence, his Decrees, &c. and find out the Almighty to Perfection. When they will not be contented to know the Saving Truths of the Gofpel, and practise their plain and legible Duty; but nicely pry into the Secret Things, which belong neither to us, nor our Children; when they will grafp at all, and think to understand all Mysteries, and all Knowledge, and remove Mountains, then they naturally, as well as justly,

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fall into profane Imaginations, and blafphemous Thoughts; and fometimes intoErrors, and damnable Herefies. This is the true cafe of the prefent Age, and the main Occafion of these blafphemous Opinions concerning the Bleffed Trinity, which are now fo daringly broach'd amongst us: And indeed, 'tis that to which moft of Men's profane and enormous Thoughts of God are owing. And fince it is fo, truly if they would avoid them, they must learn to be more modest and humble, and to have a more conscientious Regard to their Duty.

They must content themfelves with thefe plain Discoveries, which God hath made of his Mind and Will, and labour to follow them; and adore his unfearchable Wisdom in the reft. An humble Obedience will much more promote the eternal Salvation of our Souls, than fuch bold Speculations: And the Love of God is far better than all fuch impious and fruitless Attempts to comprehend him. For all fuch Attempts will in the end confound, but never advantage the Minds of Men. hete High-flyers when they are in their Altitudes, fuddenly their waxen Wings melt, and down they fall headlong, like Lucifer, from Heaven. When we reverently fubmit our Reafon to Divine Re

velation,

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velation, and the Conduct and Guidance. of the Word of God; when we make that (with the Pfalmift) A Lantern unto our Feet, and a Lightsunto our Paths, Pfal. cxix. 105. then we are fafe, as well as free from there horrid Thoughts we are speaking of; at leaft they are not occafion'd by ourselves, if they should chance to come into our Minds. But (I fay) when Reason will be its own Guide, and Men will walk in the Light of their own Fire, and the Sparks -which themselves bave kindled, they muft needs err, they muft needs ftumble, as in the Dark. Or, like a Ship without Ballaft, be tofs'd up and down, and made the Sport of every Wind of Doctrine. They will hereby be liable to the worst Cogitations concerning the infinite Being.

III. Thirdly, A Cuftomary, Formal, and Indevout Worshipping of God, is that which at length ufually grows into profane and blafphemous Thoughts of him: Which therefore muft diligently be avoided, if we defire to be without fuch Thoughts. For if in our moft Solemn Addrefs to Almighty God, we be not careful that our Thoughts of him be reverent and compos'd, our Conceptions high and holy, it is eafy to imagine, that at other times we fhall be apt to have mean and low, or profane Thoughts of

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him. And why may we not think that this is a too common occafion of profane and blafphemous Thoughts? If I am not follicitous to form my Heartearight, and bring my Thoughts of the great God into a due Frame and Temper of Devotion, while I am worthipping him, and in his more folemn and immediate Prefence, it naturally leads me (as well provokes God to leave me) to grofs, profane, and impious Thoughts of him. When a Man therefore is about to perform his Duty of Devotion to God, either in Publick or Private, let him endeavour to fix in his Heart fuch Thoughts of him, as may exceedingly awe and compofe him, and not be indevout and formal in his Addreffes to Heaven: And I verily think this may be a very proper means to preferve him from profane or blafphemous Thoughts; which otherwife, 'tis reafonable to expect will grow upon him. ;

IV. Fourthly, Discontent, and a worldly Anxiety, is that which (how far foever if may at first seem from it) very much conduceth to profane and blafphemous Thoughts of God. And there is a great deal in that Expreffion of the Apostle, If any Man love the World, the Love of the Father is not in him. There are no Perfons more apt to arraign the Wisdom and Good

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