1 THe third act of Conscience followeth, whereby the conclusion is gathered from the premises. This conclusion is an act of Conscience, whereby a man applyeth unto himselfe the Law of God, which concerneth either his Action or Condition.

2 This conclusion therefore dependeth partly on that generall Law, which is pronounced by the Synteresis, in the major Proposition; and partly, on that Reviewing of the action or condition which is contained in the minor Proposition. So that it gathereth together the strength of the former acts of Conscience, and maketh the Iudgement thereof perfect.

3 Like as therefore Conscience is a Law in the major Proposition, Rom. 2. 14. and in the minor a Witnes, Rom. 2. 15 So in this conclusion, Conscience is most properly a Iudge, 1 Ioh. 3. 20. For as in the Proposition Gods Law is declared, and in the Assumption, the fact or condition of man is examined, according to that Law; So in the conclusion, the sentence concerning man is pronounced according to his fact, or condition, by vertue of the Law that hath beene declared.

4 It is well defined therefore by Application, because in such a conclusion, Gods Commandement and mans fact are mutually joyned together, and as it were linked with man, whilst both passe sentence on him.

5 This Application, though in its owne nature it follow the former acts of Conscience, like as the conclusion

of a syllogisme is sayd to follow necessarily from the premisses yet through mans fault it falleth out often, That Conscience doth not doe it for a time. Both propositions are granted, yet the coclusion is not made: as for example; A man may in generall know and grant that every man that worshippeth not God, is cursed: and may also be conscious to himselfe, that he is no true worshipper of God: and yet not Iudge himselfe accursed. One may also understand sufficiently, that God is ready to pardon him who repenteth of his sins; He may likewise haue witnes in himselfe of his owne repentance: yet cannot presently apply to himselfe pardon, and the mercy of God.

6 This Staying, or Hind[gap]ing the Conclusion, is more usuall in passing Iudgement upon evill actions, but happeneth sometimes also in such, as are good.

7 Wee haue an example of the first sort in those Iewes of whom the Apostle speaketh. Rom. 2. 18. 20. 21. And in David himselfe. 2. Sam. 12. 5. 6. who knew well enough, what his most evill fact deserved by law, and likewise could not be ignorant of that which he had committed: but halted in the application of the conclusion.

8 An example of the latter kind, wee haue in all those Believers who repent truly, yet for a long time cannot apply Gods mercy to themselues. The causes why Sinners doe it not, are; 1 Because they doe not consider seriously enough, Gods law, and their owne facts; for the conclusion proceedeth from the power & efficacy of the premisses. 2. Because they haue flat contrary conclusions in their Iudgements to the Law of God. Deut. 29. 19. 3. Because they are afraid of, and avoid these conclusions of Conscience, as most opposite

to themselues and their purposes, Ioh 3. 20. 4. Because they are carelesse and forgetfull of such things, Iam. 1. 23. 25. From such like causes wicked men use to gather false conclusions, and deceiue themselues, Iam. 1. 22.

9 The causes why beleevers, and godly men, ofttimes doe not conclude for their owne consolation, are 1. Some prevailing temptation. 2. The remnants of unbeliefe, which remaine even in those that are regenerate. 3. The greatnesse of that mercy which they ought to apply unto themselues. And 4. the Conscience of their owne unworthinesse, especially after they haue committed some grievous sinne.

10 Because of this slownesse in men to conclude, and apply, there is a necessity laid on all Ministers, not onely to declare Gods will generally; but likewise so farre as they are able, to helpe, and further, both publikely and in private, the application of it, so farre as mens condition and consciences require.