Conscience with the power and cases thereof Devided into V. bookes. Written by the godly and learned, William Ames, Doctor, and Professor of Divinity, in the famous University of Franeker in Friesland. Translated out of Latine into English, for more publique benefit.

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 prin∣ciple 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 re∣spect of the light, whereby the understanding of man is fitted to giue assent unto Naturall principles; it is like∣wise 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 appre∣hension 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 ap∣prehended, 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 Inlighte∣ned. 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, where∣by a mans duty is both showne and commanded. For Synteresis in a more large sense consisteth, partly of mo∣rall principles that are naturally in us, together with their conclusions; and partly, of those which God be∣sides 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* 1.1 the Conscience of man. By the Law of God wee un∣derstand 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 Con∣science by God to observe in due and iust circumstan∣ces 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,* 1.2 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 a∣gaine, Parents and Children are bound to mutuall du∣ties; 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, Bene∣factor, relation, or benefit, doe of themselues binde the Conscience, but the will of God in them.

Notes

• * 1.1

  What it is that bindes the Con∣science.
• * 1.2

  Why mens laws doe not bind the Conscience.