the God whom ye serve And now least what I have asserted concerning the Principle of God in you which witnesseth for God the Light of Christ which reproves and makes manifest the way to God the Saviour of the Soul and there is no other Should seem strange unto you or I to be a setter forth of a strange God of a Principle or Principles strange and forreign to your professions look ye Students of the Law into your own Books especially such of them as are usually read for the initiating you into the ground or Principle of the Law and see whether they do not speak what I say For example look into Christopher de Sancto Germano commonly called Seyn German his Dialogue concerning the foundamental Laws of England c. And see whether he doth not tell you of such a thing in man as is called Synteresis unto which he directs as the ground and bottom of the Law And of which Chap. 11. in answer to this question placed in the head of it Sc. Quid sit sinteresis what is Synteresis He thus speaketh Sinteresis est vis motiva seu potentia naturalis animae rationalis quae semper est nata figi in superioribus partibus animae movens Stimulans ad bonum abhorrens malum ideo secundam sinteresim non est errare neque peccare sicut nec circa principium in speculabilibus that is Sinteresis is the living virtue or power natural of the reasonable Soul which is born alwayes to reside in the superiour parts of the Soul moving and pricking unto God And abhorring evil and therefore according to Synteresis there is neither sinning nor erring as there is not about the principle in things that are under speculation Now what is that which sinneth not but the born of God And what is that according unto which one cannot sin or erre but the seed which remaines in him that he cannot sin because he is born of God And what is that which moves and pricks unto good and abhorrs evil but the principle of God which is therefore placed in man to bring him unto God Again Hanc quoque Synteresim ideò posuit Deus in homine ut servetur ordo connexio rerum This Synteresis God therefore hath put into man that the Order and Connexion of things might be preserved Now what is that which preserveth the Order and Connexion of things but that which upholdeth all things by the word of his Power And what is that which upholdeth all things by the Word of his Power but that by which the worlds were made Moreover Quae synteresis non potest totalitèr extingui nec etiam in damnatis Sed tamen quantum ad actum potest ad tempus impedire five propter tenebram obcaecationis sive propter lasciviam delectationis sive propter duritiem obstinationis Propter tenebram obcaecationis impeditur synteresis ne malo remurmuret pro eo quod malum creditur esse bonum sicut in haereticis qui morientes pro impietate erroris credunt se mori pro pietate fidei Propter lasciviam delectationis quando Scilicet synteresis ita absorbetur ut remorsus non habet locum quia carnales homines tanto impetu delectationis feruntur ut ratio non habet locum propter duritiem obstinationis impeditur etiam sinteresis ne ad bonum stimulet sicut in damnatis qui adeo sunt in malo obstinati ut nunquam possunt ad bonum inclinare propterea quantum ad illum actum quo synteresis stimulat ad bonum potest in illis damnatis dici extincta non tamen extincta simplicitèr quia habet alium usum scilicet remurmurationem contra malum paenae quae maximè vigebit in damnatis unde synteresis murmurabit in damnatis contra culpam in relatione tantuÌ„ ad poenam Et sic synteresis quantuÌ„ adaliqueÌ„ actuÌ„ impedire potest nunquà m tamen extincta potest universalitèr quantum ad omne actum quantum ad omne tempus That is Which Synteresis cannot totally be extinguished no not in the damned But nevertheless as to act and time it may be said to be hindred either by reason of the darkness of blindness or the wantonnesse of delight or the hardnesse of obstinacy by reason of the darkness of blindness Synteresis may be hindred that it remurmurates not for that evil which it believes to be good As in Hereticks who dying for the impiety of error do believe that they die for the piety of Faith by reason of the wantonness of delight when as Synteresis is so absorbed that remorse hath no place because carnal men are so hurried with the violence of delight that reason hath no place by reason of the hardness of obstinacy Synteresis is also hindred that it pricks not unto good as it is in the damned who are so hardned in evil that they can never incline to good for which cause in reference to that act by which Synteresis pricks unto good iâ— may be said in the damned to be extinguished not simply extinguished because it hath another use to wit the remurmuration against the evil of pain which greatly lives in the damned from whence Synteresis will murmur in the damned against the fault in relation onely to the pain And so Synteresis in reference to some Act may be said to be hindred but it can never be Vniversally extinguished in reference to every Act and as to all time And what is this but the witnesse of God which can never be rased out though by reason of the blindenesse of mens minds and the hardnesse of their hearts and their living in pleasures it answers not The Worm that never dies and the fire that never goes out Furthermore Synteresis etiam est principium quoad speculativa est quoad operativa exemplum de speculativis ut omne totum est majus sua parte quodlibet est vel non est Exemplum de operativis ut nullum malum est faciendum bonum est prosequendum similia idâ—â— Synteresis dicitur a quibusdam lex rationis quia principia legis rationis ministrat quae ei insunt a natura That is Synteresis is also a principle as to things that appertain to speculation and operation Example of things that appertain to Speculation as every whole is greater than its part every thing is or not is example of things that appertain to operation as no evil is to be done good is to be followed and such like And therefore Synteresis is called by some the Law of Reason because it Ministers the Principles of the Law of Reason which are in it by Nature And what is the Principle of Seeing and Doing which comprehends all things but that by which all things were made which Principle must be in man or there can be no such thing in man as Seeing and Doing For a thing is not nor can be without its Principle And
what is that which Ministers the Principles to the Law of Reason which are in it by Nature but that which is the Lord of Nature viz. the head of every man Lastly Synteresis quoque a quibusdam sic describitur Synteresis est potentia nata assentire naturaliter principio practico evidenti ex terminis dictanti id est significanti in Universali aliquid operandum vel fugiendum per hoc quod dicitur potentia excluditur actus habitus acquisitus dicitur nata assentire quia non oporter quod actu assentiat quia etiam potentia dicitur Synteresis dum actu nullum principium apprehendit dicitur naturaliter assentire id est statim apprehensis terminis assentire quia non requirit probationem vel discursum ad hoc quod assentiat sed ex conditione suae naturae statim apprehensis terminis non potest non assentire dicitur etiam evidenti ex terminis quia respectu principii evidenâ—â—per experientiam Non dicitur Synteresis eo quod tale Principium apprehensum potest ignorari etiam addit in universali ad excludendum Conscientiam quae est judicium conclusionis practicae in particulari distantis That is Synteresis also by some is thus discribed Synteresis is a Power born to assent naturally to a practical principle evident by the tearms dictating that is signifying in every thing something to be done or something to be avoided And by this that it is said a Power Acquired Act and Habit is excluded And it is said Born to ascent Because it need not that it ascent by the Act in regard that Synteresis is even called a Power whilest it apprehends no principle by the Act and it is said naturally to ascent That is presently the tearms being apprehended to ascent because it doth not require proof or discussion unto that to which it ascents but out of the condition of its own nature presently the terms being apprehended it cannot but assent It is also said evident by the Terms because in respect of the Principle evident by experience Synteresis is not said in it that such a Principle being apprehended it can be ignorant And it is added in every thing For the excluding of Conscience which is the Judgement of a Practical conclusion dictating in the particular And what is this but that which seeth all things not as man but as they are and is greater than Conscience Thus far Seyngerman in answer to the question Quid sit Synteresis What is Synteresis Now for the derivation of the Word do not your Books say that it is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they say may be called conservatio a conservation from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conservo to conserve or keep together Unde ea pars animae say they quae vitiis adversatur sese semper immaculatum a vitiis cupit conservare perpetrata malo continuò arguit Synteresis dicitur That is From whence that part of the soul which is against evil and alwayes desires to keep it self unspotted of it and continually argueth against evil perpetrated is called Synteresis And what is that but the Religion which is pure and undefiled before God and the Father which keepeth it self unspotted of the World Thus much of Synteresis which ye lay as the ground or Principle of the Law and the derivation of it and what it is and signifies Now as to LAW And for this look again into your Books and see whether they speak not of LAW as they have of Synteresis and both the same as I have asserted For Example See Bracto … Lib. 1 Chap 〈…〉 Lex est say they sanctio sancta jubens honesta prohibens contraria Law is a holy sanction Commanding things honest forbidding the contrary And what is this but the holy Commandement 〈…〉 1 〈…〉 fol. 〈…〉 in◠… d … hs … e. Thus of LAW in its General difinition More particularly of LAW as ye distinguish it into the law of Nature and the law of Reason * your two great foundations of Law which Nature and Reason ye call those two great lights which God hath set in the firmament of your heart And as to the term LAW As to the law of Nature See … ch his … ok … W … ap 1. … g 3. Seyngerman saith and generally your Law Books lex Naturae est lex Eterna The law of Nature is the law Eternal And who is the law Eternal but the King Immortal The Phylosophers ye say call it Justitia Originalis Original Justice now who is Original Justice but He by whom Kings reign See … ch his … ok … W … ap 1. … g. 4. and Princes decree Justice * Finch in his Book intituled LAW thus discribes it lex Naturae est ratio summa insita in hominis Natura quae jubet ea quae faciendasunt prohibetque contraria that is The law of Nature is that Sovereign Reason fixed in mans Nature which commandeth those things which are to be done and forbideth the contrary And what is this but the same with the general definition of LAW as aforesaid As to the Law of Reason … c. … 1. de … g. Finch saith again Chap. 2. pa. 4. in the words of Tully which he quotes under that head Lex est radius divini luminis and recta ratio summi Jovis that is Law is a beam of Divine Light and right Reason of the Soverâ—â—gn God Now who is the Divine light but Christ the Light of the World And what is the Beam of Divine light but the light of Christ that lighteth every man that cometh into the World And what is the Beam of the Sovereign God but the principle of God For the Beam is of the same Nature with the Light and comes from it and from the Light cannot be separated Lastly as to the Term or word LAW Finch tells ye Chap. â— page 2. of his Book aforesaid that the Hebrews câ—llâ—t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thorah from the Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jaâ—rah which is to Teach because it is the Doctrine of Truth as saith he Plato saith in in his 9th Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leges ad hominum Doctrinam ponuntur Laws are for the teaching of men So that saith he LAW carryes with it and hath as it were inclosed in the Name and Nature of it those three Laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Golden Chain of â—all good learning Lex veritatis Lex Justitiae Lex Sapientiae the Law of Truth the Law of Justice the Law of Wisdom And therefore is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scientia Science which word the Phylosophers use whereby to expresse the Divine understanding but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scientificissima Scientificissimous or the superlative efficient of an understanding Divine Whereupon saith he Plato telleth us ‖ Plato Lib. 4. â— Rep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomen menti
thing as this laid for the ground what true pretence or colour of Reason is there for the Common or any Law of England seeing that the Breast of the Judge or that within him from whence he Judgeth is the principle thereof which if it be corrupt unreasonable and evil such must needs be the judgement which proceedeth from it and such is the judgement which proceedeth not from the principle of God And were there not such a thing in man as the principle of God what Right have any to Rule or to what end are Laws of Right among men seeing that the principle of God it is only that makes man to differ from the beast that perisheth and assoon yea sooner if I may so say because the beast hath not that understanding for the Devil to work in as unreasonable man may the Beast be taught to cease to do evil and to learn to do well as man in this state For the Ox knoweth his owner and the Asse his Masters crib but Israel doth not know my People doth not consider And man bein in honour abideth not he is like the beast that perish And wise Agur said of himself surely I am more bruitish than any man and have not the understanding of a man I neither learned wisdom nor have the knowledge of the Holy But such a Principle as this being in man is the ground or reason though it be little known why there is more or lesse of right in the Laws of Nations and more or lesse of Obedience unto them even as those who govern or are under them have more or lesse of this or as this works more or lesse or is in the Laws or them And the being of this in man is the reason why Nations are not utterly destroyed and mankinde rased out from off the face of the Earth which the Devil would soon do could he this get over and this is the Kingdom of God in the Children of men though man attributes it too much to his wisdom and strength and gives not the Glory to God nor sees his working And the want of the knowing and working of this in Rulers and People is the reason of most of the wars and desolations in the Earth but this coming to be known and to work the occasions of wars which make desolate will cease and all oppression and that which preserves the Creation by which it was made which is tender to that which it hath made and redeems it from the vanity unto which it was made subject will guide and rule And so all things will be brought into their right course and order again as before the fall which turned all things out of Order and inverted the right course and order of things in which state things stand till that which was before the Fall from which man was driven in the Fall doth rule and guide And for the manifestation of this the Creature groaneth and travelleth in pain together till now even for the manifestation of the sons of God that it may not be made subject unto vanity For the earnest expectation of the Creature waiteth for the manifestation of the sons of God for the Creature was made subject unto vanity not willingly but by reason of him who hath subjected the same in hope because that the Creature it selfe also shall be delivered from the bondage of corruption into the glorious liberty of the Children of God For we know that the whole Creation groaneth and travelleth in pain together until now and not only they but our selves also which have the first fruits of the spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Bodie And this viz. the bringing of man back to the Principle of God in him to lead and guide him from which he is gone is the work which the Lord is now doing in the Earth and unto which he hath brought thousands already in these Nations and which he will not slack his hand till he hath finished The Lord hath spoken it Glory to Him for ever who is causing the day to dawn and the shadows to fly away Now were it so that man knew and believed in and obeyed the Principle of God in him and grew up therein and from it gave judgement which by reason of the darkness and ignorance that is in him he little understands and believes lesse And therefore is oft times putting darknesse for light and light for darknesse bitter things for sweet and sweet for bitter as he is swayed by passion and private interest not knowing the Lord nor his Principle in him The Common Law would be most excellent and the Administration thereof exceeding useful and most suitable to this People the benefit of which as it is they would more feel were the Spirit that Administers it as simple and plain as were the hearts of them who gave the Presidents For as profession without the life hath abounded so hath deceit which is the reason why the present age is more oppressive and perplexing in the Laws and more dilatory and wrong in the administration of them than were the ages in the deepest time of darkest Popery who had less profession but more simplicity as the things themselves make manifest However the principle of it so far as in the Notion it is grounded upon and refers to and is the Principle of God as I have shewed out of your own Books that so it is is good and right and no other than that of which I have spoken and unto which I have directed you as the way to God And the Lord hath promised that he will restore Judges as at the first and Counsellors as in the beginning who were such as knew and were guided by and judged from the Principle of God in them Which doth none iniquity nor can evil touch it Which renders to every one his due and judges for God as did Moses and Joshua and Samuel whom all Israel followed The Judgement which proceedeth from that pure Principle being that which onely reacheth to the same in every man and subjecteth unto it from which when there was none that judged it was so that there was no King in Israel And when the Children of Israel went from the Judges who judged from it and said to Samuel give us a King to judge us and nay but we will have a King over us that we also may be like all the Nations The Lord said to Samuel they have not rejected thee but they have rejected me that I should not reign over them And the time is at hand wherein this promise shall be fulfilled after the hour is over which is coming which will not hold very long though it will be very sharp but shall end in this even in Reign of the Seed of God over all for ever and ever Again Look ye Professors of Divinity into the Schoolmen and see what they say as to the Question Sc. where must a man