But much more are they guilty who induce others to make themselves drunke whether they intend it directly or indirectly by inviting them to drink by calling for greater pots by striving by urging them without all reason to drink as much and take their turne as they call it 13. We ought to abstaine not only from the imitation but also from the fellowship of such kind of sinnes according to that of the Apostle if any that is called a brother be a Drunkard with such an one no not to eate 1 Cor. 5. 11. 14. We are to abstain therefore even from this ground if there were no other from those rites whereby drunkennesse is artificially wont to be brought about of which sort are the adjuring of others to drinke by the names of some that are great or deare to them the sending of cups about that all and every one in his order may drinke them off that abuse of lots as it is in some places used to impose a fained and unwritten Law and necessity of drinking upon the guests and such like mysteries of Bacchus and introductions to the excesse of drinking CHAP. 17. Of Good Works BEcause from vertue proceed good Workes concerning them therefore Qu. 1. What is here to be understood by a Worke 1. Ans. A worke in this place ought not to be distinguished from an action as it is distinguished by them who doe account those only for good works which produce something that is good and profitable unto men such as are almes the building and endowing of Temples Colledges Hospitalls c. For although among men which are affected with their owne commodities such workes are in a singular manner above others extolled Yet such works may be so done that that action from whence they come may be in many respects evill although the things done may be usefull and good unto other men 2. Againe even when in such works not the works only but the actions be truly good yet they cannot be equalled to some other actions which carry not so great a pompe 1 Tim. 3. 1. Iam. 5. 20. 3. This thing ought so much the more diligently to be observed because it pertains much to the comfort of the poorer sort of believers who have hardly any power to doe any thing that may tend to the externall good of others It serves also to abate the insolency of certaine rich Men who thinke that they onely doe good workes and none but they Q. 2. Concerning the efficient cause of good works it may be domanded whether the works of 〈◊〉 unregenerate whereby they doe in some sort the same thing which the regenerate doe in their good works be good works or no 4. Ans. In such kind of works we are to distinguish betweene the substance as I may say of the worke and the fault of the person wherewith it is defiled the substance of such works is good because they are the things of the Law Rom. 2. 14. Now every worke so far as it agreeth with Gods Law is good But for all that there be some vices cleaving to them which come partly from the person that doth them partly from the manner of doing whereby such works are so defiled that though in their owne nature and in respect of others they be good yet in respect of any spirituall obedience yielded by them unto God they are not good Esa. 1. 13. Esa 66 3. Qu. 3. How then can the works of the regenerate be good seeing they are many wayes defiled 5. Ans. Although evill doth alwayes cleave both to the persons and the actions of the godly Rom. 7. 21. Yet this evill in their holy duties takes not away the essence of a spirituall duty but hinders and diminisheth the degree and perfection thereof because all the causes of such works are good and only the adjuncts evill and so the imperfection being covered in Christ the works are for Christs sake acceptable and pleasing unto God 1 Pet. 2. 5. Qu. 4. Concerning the matter of good works it may be demanded whether it is not lawfull for us at our owne plâ—…asure to make choice of something in which to yield honour and obedience unto Gâ—…d 6. This is expresly forbiden Deut. 12. 8. 32. Num. 5. 39. Mat. 15. 9. Mark 7. 7. 7. Secondly it doth imply a contradiction that we should yield obedience to God in those things whereof he hath given us no Commandement Neither without obedience can we give any honour to God that may be pleasing to him All works therefore of our owne chusing are only good before men through a fained and vaine persuasion but not before God 8. Thirdly yet there is some difference to be observed in good works in regard of the matter for some are expresly and immediatly enjoyned to all as the duties of the morall Law others are not commanded to all but to some only and that is not expresly and immediatly but consequently and upon the supposition of certaine circumstances by which it comes to passe that bic nunc in some particular case they partake of the nature of preceptâ—… 9. In such things the will of God is to be gathered and collected by a fillogisme whose generall proposition is contained in the Scripture the assumption dependeth upon gift call or such like speciall circumstances and the conclusion is out of the proposition so derived by the assumption that in respect of this or that man such or such a time it hath the same force of binding with a generall Commandement For example all ought to cut off occasion of calumny and scandall and to take that course which make most for the furtherance of the Gospell and the edification of the Church This is the proposition 1 Cor. 10. 31. 32. 33. Now Paul considering all circumstances did thus assume I Paul if I shall freely preach the Gospell shall cut off occasion of calumny 2 Cor. 11. 12. I shall further the Gospell 1 Cor. 9. 23. And edify the Church 1 Cor. 9. 19. Hence this conclusion followes therefore I Paul ought to preach the Gospell freely 1 Cor. 9. 15. Againe all ought according to the gifts which they have and their vocation to promote the Gospell 1 Cor. 7. 17. I have the gift of continency and the present necessity makes the single life more fit to further the Gospell then marriage 1 Cor. 26. Therefore I ought to continue in that single estate 10. If this explication be duely observed it will easily without any longer dispute overthrow the Doctrine of the Papists who make distinction betweene Evangelicall counsells and the Lawes of God Qu. 5. Concerning the end of good worke it is demanded what force intention hath to make an action either good or bad 11. Ans. A good intention by it selfe cannot make a good action because goodnesse is a perfection and doth arise from the perfection and integrity of all the causes Neither is there any action so wicked but may be committed out of some good
who can but Prophecy Acts. 17. 16. his spirit was stirred in him 8 If there be a constant disposition of will in a man consenting to this instigation of Conscience they doe together make up a Conscience morally good 9 In Indifferent things the Actions and Duties of Conscience are likewise two 1. To discerne 2. To Direct 10 To Discerne is to shew and declare the differences of things what is necessarie what is free what is lawfull and what is unlawfull 11 To Direct is with regard had to circumstances to order lawfull actions unto a good end 12 The ends which are alwayes to be aimed at even in indifferent things also are the Glory of God the Edifying of our Neighbour and the Helpe of our necessarie Actions 13 The power of this direction is so great that it makes an action to be good which in its owne nature is but indifferent as on the other side not onely an evill direction but the want of a good direction makes the same action to be bad CHAP. IV. Of an erroneous Conscience TOuching this doctrine of the first acts and offices of Conscience divers questions are moved which being of great weight and moment for the directing of our Actions aright throughout our whole life ought of necessitie to bee heere expedited though briefly Quest. The first question is Whether an erroneous Conscience doth bind Answ. To unfold this question rightly these fiue things are briefely to be opened 1. What an erroneous Conscience is 2. About what things it is conversant 3. Whence the errour of Conscience commeth 4. The generall differences of these errors 5. The severall waies of binding 1 An erroneous Conscience is either opposed privatiuely to a good Conscience so it comprehendeth every Conscience that judgeth not rightly when it ought even the doubtfull and scrupulous Conscience also or positiuely so it signifieth onely that Conscience that judgeth otherwise then the thing is This kinde of erroneous Conscience is distinguished from a doubting and scrupulous Conscience by the sinne assent it giveth though it erreth in giving it In this question we speake of a Conscience positiuely erring 2 There are some principles so cleare and written in the hearts of all men that they cannot erre to obey and practise them such as this is That God ought to be loved Perjurie ought to be eschewed no mans Conscience can erre in such like things as these or doe them against Conscience A man cannot loue God against his Conscience c. Conscience therefore doth erre properly about conclusions that are gathered from such principles 3 The error of Conscience comes either because that the particular conclusions are not rightly drawne out of the generall principles Or because those things which God in the Scripture hath commanded us to beleeue are not sufficiently understood Or finally because the assent of Faith is not given to those things which ought to be beleeved though they bee understood The cause of this besides Gods secret judgements is either the not considering of those things which ought to be considered or some evill disposition which either keepes the minde from due inquirie or averts it from judging rightly 4 The error of Conscience is either about the Act or the rule of it The error which is about the rule is either after the action done or before it The error about the rule before the action be done consists Either in that it judgeth that to be lawfull which is unlawfull Or in that it judgeth that to be unlawfull which is lawfull Or in that it judgeth that to bee bounden duety which either is unlawfull or but lawfull 5 To binde to a thing and to binde are distinguished by some Conscience is said to bind to a thing Obligare when it s not onely a sinne to doe any thing against it but also not to doe according to it Conscience is said to bind Ligare when one cannot lawfully doe a thing whilst he maketh such a Conscience of it One shall sinne in doing against it and sinne though he doe according to it The sense and meaning of this distinction is to be approved as for the termes of it let the Authors thereof answer To binde to a thing Obligare is by some in regard of the object or thing bound to distinguished thus One is either bound to doe according to Conscience erring or to lay aside that Conscience But this distinction is not exact because Conscience bindeth not but so farre as it doth dictate or declare a thing now no Conscience while it erreth doth declare that the error thereof is to be left Or that it selfe is not to be regarded because it is erroneous Others put a difference between that Obligation whereby one is tied to doe what Conscience commandeth and that wherby one is tied not to do the contrary But neither is this distinction alwaies good For if a mans Conscience told him he might lie to saue his life he must either lye or of necessitie goe against his Conscience 6 Out of these grounds the question may bee thus answered First conscience though erroneous bindes alwaies so that hee that doth against it sinneth The reason is because he that doth against conscience doth against Gods will though not materially and truely yet formally and by interpretation because what the conscience doth declare it declareth as Gods will As for example He that useth a private man contumeliously taking him for the King not to be a private man he is interpreted and judged to haue done it to the King himself so likewise he that contemneth Conscience contemneth God himselfe because that which Conscience doth dictate is supposed to be the will of God Hence it is that he alwaies sinneth who doth any thing against Conscience but if the conscience doth not erre but the thing is as erroneous conscience supposeth then he sinneth doubly First in doing that which is ill in it selfe and secondly in doing it after an evill manner evill it is in its owne nature and evill because of the despising of conscience but if the conscience doth erre that which it doth is not evill but it doth it after an evill manner so that the evill is onely this namely the contempt of Conscience 7 The error of conscience which is about an action that is the error which is about the object or matter about which an action ought to be exercised is either unvoluntary and blamelesse or voluntary and worthy of blame If it be unvoluntary and blamelesse then conscience binds to do a thing as much as if it did not erre For example If a man should verily beleeue some thing to be his owne which is an other mans he may and ought in conscience to make use of it as his owne If one doe verily beleeue hee is his Prince that is in truth a Tyrant or that he is a lawfull Magistrate who indeed usurpes the title â—…e is bound to
end the incest of Lots Daughter was upon a good end Gen. 19. 32. And many doe kill Christians thinking thereby to doe God service Ioâ—… 16. 2. 12. Yet an evill intention doth make an action evill because evill is a defect and doth arise out of any defect Mat. 6. 1. Take heed yee doe not your almes before men to be seene of them c. Qu. 6. What kind of intention is necessarily required to make an action good 13. Ans. First it is absolutely necessary that it be done with a respect to honesty and in reference to the pleasing of God and obeying his Will Acts 24. 16. For an action cannot be good unlesse it be don under the notion of goodnesse Now to doe a good thing under the notion of goodnesse is to have a respect to honesty and goodnesse in the doing of it For hee that doth a thing that is honest because it is delightfull or profitable may be said to doe rather a thing profitable or delightfull then honest 1 Tim. 6. 5. 14. Secondly a secondary intention of profit or pleasure doth in no sort take away the honesty of an action but adorn it rather Rom. 1. 12. 15. 15. Thirdly it is also absolutely necessary that there be a reference of the action to the glory of God 1 Cor. 10. 37. This is done vertually in the intention of our doing our duty but the more distinct and direct respect is unto God in action the more perfect it is Ps. 16. 8. 16. Fourthly it is meet also there be a secondary intention of setting our own salvation 1 Cor. 9. 24. 17. Fifthly in such works as come to the notice of others it is requisite also that we thinke of stopping the mouths of the wicked 1 Pet. 3. 16. And of furthering others in the way of salvation Mat. 5. 16. 18. Sixthly the cause is otherwise in evill actions for to make an action evill it is not required that there be any respect to evill or expresse intention of dishonouring Gods Name or of bringing death or giving offence unto others because as the nature of sin consists in privation so the want of good intention is â—…n evill intention and as it is chosen by the will interpretatively is reckoned for the intention of all those evills which are opposed to good intentions and hence it is that the sinner is said to love death Pro. 8. 36. Qu. 7. Of the forme of a good action wherein it doth consist 19. It consists properly in the manner of doing when the agent is not onely well disposed and that thing which he doth is approved of God but also the action is so ordered in respect of all the circumstances as God prescribeth what and of what nature this is appeareth by the defect 1 Cor. 11. 27. 28. 29. Comande 3. Qu. 8. Because the information and force of Conscience dâ—…th neerely pertaine to the forme of doing concerning it may be demanded whether the Conscience of man be a sufficient and absolute rule to worke by 20. Ans. The Conscience of a man since the fall is defiled Tir. 1. 15. And so by it selfe cannot be a perfect and pure rule yea if we simply follow it as a leader we shall be brought oftentimes into vilâ—… wickednesse Ioâ—… 16. 2. Acts 26. 9. Phil. 3. 6. It is therefore only a subordinate rule so far of force as it is directed by the Word of God Hence an erring Conscience hath not that power to bind that we are simply bound to follow the judgement of such a Conscience For we ought never to content our selves till our Conscience be certainly informed in those things which concerne our duty although in this sence it may be said to bind because against such a Conscience while such we are to doe nothing Qu. 9. What is to be done when the Conscience is in doubt 21. Ans. If the Conscience doe doubt whether the action be lawfull we ought to abstaine from that action till we be certain concerning it Ro. 14. 23. Qu. 10. What if the Conscience be in a perplexity so that it thinks it a sin aswell to abstainâ—… from the action as to doe it 22. Ans. Out of the nature of the thing it selfe and of the Conscience considered by it selfe such a case cannot fall out for it cannot be that the judgement of the Conscience should at the same time assent to both parts of the contradiction Qu. 11. What is to be done when the Conscience is troubled with scruples 23. The conscience is then said to be troubled with scruples when it doth give assent to one part of the question being hereunto induced by sufficient arguments but yet in some sort troubled with the objections of the other side which it cannot easily answer Such kind of doubts if it may be ought by a certaine judgement to be laid downe but if this cannot be such an imperfection of judgement in asmuch as it doth not hinder assent by a doubtefull wavering but only make that assent to be more weake is no just cause to make us forbeare that which such an assent leads us unto Deut. 13. 1. 2. 3. 1 Kings 13. 21 Qâ—… 12. How ought a man to carry himselfe between contrary opinions when he is uncertaine of the truth 24. Ans. First it is not enough for a good conscience to adhere to the authority of men though they be learned and godly because the conscience is not by it selfe to be subjected to the judgement of man Neither hath any humane testimony sufficient strength to argue Gods approbation of a thing or to excuse in Gods presence Rom. 14 12. 1 Cor. 8. 10. 25. Secondly every one ought to follow that opinion which after due diligence to search the truth he judgeth to be improbable out of the nature of the thing and the Law of God compared together whether that probability appeare to him by his owne search or by the helpe of others 1 Cor. 8. 4. with 7. 26. Thirdly if after due inquisition made the minde be wholly in suspence whether the action be lawfull or unlawfull then that doubtfullnesse remaining the safer part is to be chosen Now that is the safer part in which there is no danger of sinning and in this case he sinneth not who simply abstaines from such an action so that he condemnes not another which doth it Rom. 14. 5. with 4. 23. We are therefore to abstaine from all such things about which after due diligence used the conscience is in doubt whether they be lawfull or no. They which doe otherwise doe not only expose themselves to the danger of sinning in the very action it selfe but without doubt doe â—…in in the very manner of doeing Qu. 13. When a man doth apprehend that of two sins he must needs commit one which is he to choose 27. Ans. The precepts of God doe never so jarre of their own nature that it is necessary to break one of them by sin For when a lesse Commandement is
prooue the proposition of such a principall Syllogisme or illustrate the conclusion it selfe but in that Syllogisme alone is contained the whole nature of Conscience The Proposition treateth of the Law the Assumption of the fact or state and the Conclusion of the relation arising from the fact or state in regard of that Law The Conclusion either pronounceth one guilty or giveth spirituall peace and security CHAP. II. Of the Synteresis or storehouse of Principles THat Synteresis out of which the proposition of this syllogisine or the Law of Conscience is taken is most properly a habit of the understanding by which wee doe assent unto the principles of morall actions that is such actions as are our duty because God hath willed or commanded them whence it hath the name in Greeke from conserving for through the goodnesse of God the knowledge of many things which wee ought to doe or shun are still conserved in mans mind even after his fall That exposition of Durand who dreames that the Greeke word Synteresis signifies a Co◅lection is too harsh and absurd 2 Because this Synteresis is an habit therefore many doe call Conscience an habit but it is onely the principle of conscience neither doth it make up any part of conscience but only as conscience is in its excercse 3 This Synteresis is termed a naturall habit in respect of the light whereby the understanding of man is fitted to giue assent unto Naturall principles it is likewise called an acquired habit in regard of the Species or of the fuller understanding of that whereunto the understanding is naturally inabled and can as it were understand presently 4 This Synteresis differs onely in respect or apprehension from the Law of Nature or from that Law of God which is naturally written in the hearts of al men for the law is the obiect and Synteresis is the obiect apprehended or the apprehension of the obiect 5 This Synteresis may for a time be hindred from acting but cānot be utterly extinguished or lost Hence it is that no man is so desperately wicked as to be void of all Conscience 6 To Synteresis being taken after a large sense ought to be referred not onely generall conclusions touching right or Law which are deduced by good consequence out of naturall principles but likewise all practicall truths whereunto wee giue a firme assent through the revelation wee haue by faith 7 From hence ariseth the distinction of Conscience into that which is Naturall and that which is Inlightened Naturall Conscience is that which acknowledgeth for law the principles of nature and the conclusions arising from them Inlightened is that which doth beside those acknowledge whatsoever is prescribed in the Scriptures The Scripture sometimes speaketh of this last as Rom. 6. 3. and sometimes of the other as 1 Cor 6 8. 8 From hence it appeareth that the perfect and only rule of Conscience is the revealed will of God whereby a mans duty is both showne and commanded For Synteresis in a more large sense consisteth partly of morall principles that are naturally in us together with their conclusions and partly of those which God besides them hath injoyned But the revealed will of God whereby man knowes his duty containeth both these 9 Hence it is that the Law of God onely doth bind the Conscience of man By the Law of God wee understand that revealed will of God whereof we haue made mention viz. as it doth also containe those things which are commanded in the Gospell 10 To binde in this morall sense is to haue such an authority as the Conscience ought to submit it selfe unto And it were a sinne to doe any thing contrary to it 11 Hence it is that though men be bound in Conscience by God to observe in due and iust circumstances the lawes of men yet the same lawes of men so far as they are mans lawes doe not bind the Conscience 12 The Conscience is immediatly subject to God and his will and therefore it cannot submit it selfe unto any creature without Idolatry 13 God onely knowes the inward workings of the Conscience he therefore onely can prescribe a law unto it or bind it by one 14 God onely can punish the Conscience when it sinneth he therefore onely can forbid any thing to it 15 Even a promise which in it selfe is sacred though it be confirmed by an oath as it is an act of man doth not properly bind the Conscience for the former reasons though men are bound in conscience by God to a strickt and faithfull keeping of them For as it hath beene said before of the lawes of men it may also in some sort be affirmed of all covenants and other conditions which being made a man is bound to keep out of Conscience to God as for example the sicke person is bound in Conscience to obey the counsell of Phisicians for his health But the receipts prescribed by Phisicians doe not binde the Conscience So againe Parents and Children are bound to mutuall duties he that hath received a benefit is bound to shew himselfe thankefull and the like may be said of many other things yet none of these either Parent Benefactor relation or benefit doe of themselues binde the Conscience but the will of God in them CHAP. III. Of the Office of Conscience THe office of Conscience if we speake with respect to the Synteresis or Lawes of it is one in Necessary things Another in things of middle and indifferent nature In necessary things Conscience hath two acts 1 To binde 2 To inforce to practise 2 Conscience bindeth according as it is informed of the will of God for in it selfe it hath the power of a will of God and so stands in the place of God himselfe 3 Gods will as it is understood or may be understood binds the Conscience to assent As it is acknowledged and received by Conscience it binds the whole man to obey and doe it presently 4 Conscience bindeth a man so straitly that the command of no creature can free a man from it 5 Hence man as he maketh Conscience of the will of God commanding him some duty is in that regard called a Debtor Rom 1 14. a servant Rom 6. 16. is said to be bound Acts 20. 22. constrained 2. Cor. 5. 14. to haue a necessity laid upon him 1 Cor. 9. 16. so that he cannot doe otherwise Acts 4. 20. 6 Conscience inforceth to obedience by vertue of this its act of Binding For that is to the will an impulsiue cause to make it carry it selfe conscientiously 7 This inforcement is signified in the fore-named places and phrases the strength and power thereof is declared Ier. 20. 9. Wherefore I thought from henceforth not to speake of him nor to preach any more in his name but the word of the Lord was a very Burning fire in my heart and in my bones Amos. 3. 8. The Lion hath roared who will not be afraid the Lord hath spoken
from God we must seriously acknowledge and confesse our owne foolishnesse 1 Cor. 3. 18. 10. Thirdly we ought to seek it in the Word of God Psal. 19. 7. 119. 98. 99 104. Ier. 8. 〈◊〉 11. Fourthly we must seek it of God in a due manner Iam. 1. 5. 2. Cor. 1. 10. 11. 12. Fifthly we ought to direct all our observation and experience to the getting of wisdom Ps. 90. 12. Question 3. By what arguments we may be stir'd up to labour after this spirituall wisdom 13. Ans. First because therein lies the perfection of man above other Creatures Ps. 32. 8. 9. 14. Secondly because it is a maine part of Gods Image Col. 3. 10. 15. Thirdly because it delivers from all evill Proverbs 2. 11. 12. 16. Fourthly because it conduceth to all good Proverbs 3. 13. 14. 19. Now because in Scripture there is mention made of an human wisdom or prudence opposed to this spirituall wisdom therefore the Question is Question 1. Whether all humane wisdome is to be condemned 17. Ans. Humane wisdom is considered 2. wayes either as it is simply an humane perfection or as they call it an intellectuall vertue whereby the businesses that a man hath to doe though they be many and great are easily conceived judged and directed or as it is a corruption and abuse of that faculty and hath some finne adhering to it or mingled with it In the former sense it is a thing good in regard of nature and so to be commended and labour'd for although in respect of any morall goodnesse it is a thing of an indifferent nature neither good nor evill as all other naturall perfections also are Civill wisdom therefore considered in it selfe is not opposed to spirituall wisdom but only as a disparate But in the latter sence it is a thing evill in regard of the morality of it and to be condemned and avoyded For it is opposed to spirituall wisdom as a thing adverse For which cause also it is called fleshly wisdome earthly sensuall divelish Jam. 3. 15. Question 2. When is humane wisdom carnall and in that respect to be condemned 18. Ans. First when it opposeth it selfe directly to the wisdom of God in devising any evill Exod. 1. 10. Pro. 21. 30. Pro. 6. 13 That is when it becomes an instrument of any impiety or injustice For wisdom when it is joyned with ungodlinesse is nothing but wickednesse armed And to be wise to do evill is not to be wise but to be unwise 19. Secondly when it contemneth the wisdom of God and accounteth it foolishnes 1 Cor. 1. 23. 20. Thirdly when it will by no meanes be subject to the wisdom of God Ro. 8. 7. 21. Fourthly when in some sort it yieldeth to the wisdom of God in regard of the thing it selfe which it seeketh but in regard of the meanes and manner of seeking trusts to it selfe 2 Reg. 5. 11. 1 Cor. 2. 14. 22. Fifthly when it makes a man more uncapable of those things which are of the spirit of God 1 Cor. 2. 14. 23. Sixthly when it is made a matter of boasting Ier. 9. 23. Ez 28. 17. 24. Seventhly when trust and confidence is placed in it Pro. 3. 6. 26. 12. 25. Eighthly when it is separated from innocency and sincerity Rom. 16. 19. Mat. 10. 16. 2 Cor. 1. 12. Question 3. By what means may a man be brought to contemne this carnall wisdom 26. Ans. 1. Because it sets men further off from the Kingdom of God then simple foolishnesse 1 Cor. 1. 26 27. Mat. 11. 26. 2 Because God doth use to infatuate and bring to nought such wisdom 1 Cor. 1. 19. 20. 3 Because it is serpentine and diabolicall Gen. 3. 1. Iam. 3. 15. 4 Because it destroyeth those in whom it is Pro. 11. 3. 5. It overthroweth all humane society and takes away the comfort of life 2 Sam. 16. 22. 23. CHAP. 10. Of Watchfulnesse BEcause the exercised force and as I may say activity of patience is usually in Scripture set forth by the name of watchfulnesse Concerning it therefore Question wherein doth it properly consist 1. Ans. Watchfulnesse is nothing else but an heedfull attention whereby a thing is gone about with diligence Luke 2. 8. Heb. 13. 16. But this spirituall act of vigilancy which is required of all men is in Scripture referred to three objects 1. To the watches themselves that they keepe a watch over themselves Pro. 4. 23. 2 To their duty that they watch unto that Eph. 6. 18. 3 To the future for which they by this duty prepare themselves Mat. 24. 43. 44. 45. The first may be called the object over which the second the object for which The third the object to which But although for teaching sake we doe distinguish these three in practice they ought always to be conjoyned so that we alwayes observe our selves watch to those duties whichly upon us and prepare our selves for the future Eccles. 5. 1. 2 3 4 5. 2. Watchfulnesse over our selves in generall is nothing else but a vigilant observation of the Will of God Psalm 119. 4 5 6. 3. Particularly there is required in it as in the watching of a City that is besieged or any other way in danger that we observe and inquire 1. Into all commers in whence they come and whither they tend and to all those things which come in by our senses as by the City Gates that if they be hurtfull they may be excluded Psal 119. 37. Iob. 31. 1. â—… Into all that goe out as into all our thoughts words and actions which proceed from us Pro. 4. 23 24. Ps. 39. 2. Eccles 5. 1. Iam. 3. 2. 4. Vigilancy as it respecteth our duty is nothing but a carefulnesse about thâ—…se things which God hath commanded how we may please him in them 1 Cor. 7. 32. 5. Vigilancy is particularly required 1. Before the duty is perfourmed that the matter be duely weighed Pro. 14. 15. That all impediments whether they be things in themselves lawfull or unlawfull may be removed 1 Pet. 2. 11. 2 Tim. 2. 4. That we may be fit and prepared for the doing of our duty Lu. 21. 34. 36. And that we may lay hold on the occasions of doing it that are offered Gal. 6. 20. And the contrary be avoided Pro. 4. 15. 5. 8. 2 In the very duty that it be done in an exact and accurate manner Luke 8. 18. 3 After the duty that it be not marred by any following corruption 2. Ioâ—… 8. Because it is easily wont either to be corrupted by pride 1 Cor. 4. 7. Oâ—… by inconstancy and levity to be overthrown Ier. 34. 11. 6. Watchfulnesse as it respects the future which we are to have before our eyes is a due preparation such as that which we expect doth require whether it be good that it may be received or evill that it may be avoyded Mat. 2â—… 42. 44. Particulary here is required 1. That this preparation be made in time Mat.