HItherto we haue spoken of the nature of Conscience, according as it was laid downe in the definition: Now followeth the distribution of Conscience, according to its adjuncts.

1 Conscience is either good or evill:

2 Conscience may be called good, either for its honesty and integrity, or for its quietnesse and peace.

3 That Conscience is honestly good, whose judgement is Right and Powerfull.

4 That the Conscience therefore be honestly good, it is required: 1. That it uprightly and sincerely judge that thing to be good, which God judgeth so; and that to be evill, which God judgeth evill. This uprightnesse must first be in the judgement, of what is to be done, which belongeth to the major Proposition; and 2. in the judgement of what hath been done, which belongs to the minor.

5 To a Conscience honestly good, its 3. required that it excuse, absolue, and approve a man in what is well done; and accuse and condemne him, for what is evill.

6 Concerning the first office, which consisteth in Excusing, Absolving, and Approving, there is no controversie amongst Divines: But of the second, which consisteth in Accusing and Condemning, some doubt, and thinke that the goodnesse of Conscience doth no waies consist therein, but in Excusing onely.

7 They bring two reasons: 1. Because Adams conscience by creation, did onely Excuse, and not accuse. 2. Because a good Conscience is troubled and wounded when sinne is committed, and occasion is ministred to accuse. But the first reason is not good; because though Conscience in state of Innocency, did not accuse actually, yet had it a power to accuse, if there had beene occasion. Neither could the Conscience be more blamed for accusing and condemning justly, [gap] the Law selfe, and the chiefe Iudge, who did so after sin had once entred, and not before.

8 So farre is the just Accusation of Conscience from being to be blamed, that Sinners haue most need of it, as the onely way to make them repent them of the sinnes which they haue committed. For to the end a Sinner may escape Gods judgement, hee must judge himselfe: that is, doe justice and judgement upon himselfe, as in Gods roome, whom he hath offended, 1 Cor. 11. 31. He doth this, by pleading Gods cause against himselfe, that is, by accusing himselfe, witnessing, alledging, and confessing, or by acknowledging Gods Law against himselfe, by revealing the secrets of his heart, and his hidden filthinesse, to his owne ignominy and shame. Then by condemning himselfe, that is, by declaring what torment and punishment God may justly inflict upon him; or by Proclaming of himselfe guilty of everlasting death. Vnto this judgement of Conscience, stirring up sutable affections; if God of his great mercy adde a change of minde, with an appealing by Faith to the Iudgement Seat of Gods mercy in Christ; then is that true (which some use to say) that the Iudgement

of repentance maketh voide the judgement of punishment; that the accusation, witnessing, and condemnation to wrath to come, are prevented by these Actions which supply there roomes; Yea, that God himselfe, in Christ shall be an Advocate, a Witnesse, and Iudge; for those that haue pleaded against themselues, in the court of Conscience by repentance.

9 Neither are we bound onely to this Accusation and condemnation of our selues, as to a meanes of Salvation, but by naturall justice also. For if wee sinne against a man, wee ought to doe him justice on our selues, by Accusing, Condemning, and Acknowledging our

offence; much more then are we bound to doe this to God. Besides, we are related to God as his servants, by which we are bound to take his part in all controversies, debates, or quarrells, that he hath against sinne, and chiefely against our owne sinne, which doth us most hurt, and against which we are able to doe much more, then against other mens. Adde to these, the consideration of the equity of it, if we be bound (when it will be no hurt to us) to assist a brother, in any of his lawfull and iust suits, or judgements, either in appearing as a Witnesse, or as an Accuser, in his behalfe: how much more are we bound to do the same for God? for without comparison, each person is more bound to sticke close to God, then to himselfe: and to assist God by accusing, testifying, judging, though it be in the controversie which he hath against himselfe.

These particular illustrations (which upon another occasion are propounded and urged by G. P.) I haue thought good to relate, both for the light wch they giue to this present question, and for the excellent use, that they haue in exhortations to the practise of repentance.

10 The second reason (wherein the trouble of conscience upon accusation, was brought to prooue that an accusing Conscience, could not be good) is also of no strength: Because that trouble and wounding, is either the accusation it selfe, or an affection following it. The same Iudge that condemneth rightly and iustly, may, and useth to be sorrowfull, that he hath occasion to doe so: for he absolveth more willingly those that are good, then he condemneth malefactors.

11 To speake home to the Matter; The act of Accusation followeth indeed from sinne, not as a sinne, but

a punishment; Conscience therefore accusing, so farre as it accuseth rightly, is honestly good, though in respect of the trouble it bringeth, it useth to bee called evill, as all other punishments are. It may also be called evill, because the ground of it is alwaies some sin comitted.

12 Thirdly, that the Conscience be honestly good, it is requisite that by this upright judgement, it stirre up strongly to doe good, and draw backe strongly from that which is evill, Heb. 13. 18. but this cannot be done by Conscience alone, there must be also an honest disposition, and bent of the Will, answerable to the judgement of Conscience.

13 A Conscience peaceably good, is that, which Excusetb, Absolveth, Comforteth, Acts 24. 6. Hence also unto a good Conscience, in this respect, doe belong the affection of Ioy, Confidence, Security, and Freedome.

14 A Conscience that is both honestly and peaceably

good, is that, which by the Apostle is called pure and cleane, 2 Tim. 1. 3. Beautifull, Heb. 13. 18. Without offence, or not offended, which is the consolation and rejoycing of the faithfull, 2 Cor. 1. 12. To keepe which they are content to suffer all sorts of trouble unjustly, 1 Pet. 2. 19.

15 Conscience since the fall, or after sinne, is made good againe: 1. By the blood of Christ applyed through Faith, whereby the guilt, accusation, and condemnation of it, are taken away, Heb. 9. 13. 14. and 10. 22. 2. By the vertue of the same blood, in repentance and sanctification of the spirit, 1 Tim. 1. 5. Acts 15. 8. 9. whereby beleevers haue a setled and constant purpose to serue God. 3. By the witnesse of the Spirit, whereby we are assured of the grace of God, not onely for the present, but also for the continuance of

it, to the doing of every good worke, Ephes. 1. 18. 14. Rom. 9. 5. & 1 Pet. 1. 5. 6.

16 A good Conscience is maintained by that exercise, whereof the Apostle speaketh, Acts 24. 16. Now this exercise doth chiefly consist in these things: 1. That the feare of God bee alwaies liuely and fresh in our hearts, Psal. 36. 2. For this maketh us looke what Gods judgement is, in all things, Psal. 119. 6. 2. That we meditate on Gods Law both day, and night, Psal. 1. 2. For by this the Major Proposition or Rule whereby Conscience judgeth, is established. 3. That we examine our owne waies with quicke and sharpe judgement, Psal. 4. 5. For this inferreth the application in the Minor Proposition. 4. That by dayly repentance and renewing of Faith, we wash off the filth that we contract, 1 Iohn 3. 3. For therein lyes the strength of the conclusion or judgement of Conscience.