A17384:2019
A commentary: or, sermons upon the second chapter of the first epistle of Saint Peter wherein method, sense, doctrine, and use, is, with great variety of matter, profitably handled; and sundry heads of divinity largely discussed. By Nicholas Byfield, late preacher of God's Word at Isle-worth in Middlesex.A commentary: or, sermons vpon the second chapter of the first epistle of Saint Peter vvherein method, sense, doctrine, and vse, is, with great variety of matter, profitably handled; and sundry heads of diuinity largely discussed. By Nicholas Byfield, late preacher of God's Word at Isle-worth in Middlesex.
London: printed by Humphrey Lownes for George Latham, 1623London: printed by Humfrey Lownes for George Latham, 1623
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
1. Life: 2. Nourishment: 3. Growth: 4. Procreation.
The first thing then by the vegetative power of the soul, wrought upon the body, is life, which is in respect of the body nothing else, but the kindling the radical and vital heat in the body, through the conjunction of the soul with the body, and the continuation of that heat, until the time appointed of God for the dissolution of it; so that life is two ways to be considered: first, either in the breeding of it: secondly, or in the continuance of it: The breeding of it is in the very first moment▪ of the union of the form with the matter, and by that instrument of the vital, or radical heat: The continuance of it, is nothing else but the preservation of the motion and duration of the working of these vital spirits.
The first thing then by the vegetatiue power of the soule, wrought vpon the body, is life, which is in respect of the body nothing else, but the kindling the radicall and vitall heat in the body, through the coniunction of the soule with the body, and the continuation of that heat, vntill the time appointed of God for the dissolution of it; so that life is two waies to bee considered: first, either in the breeding of it: secondly, or in the continuance of it: The breeding of it is in the very first moment▪ of the vnion of the forme with the matter, and by that instrument of the vitall, or radicall heat: The continuance of it, is nothing else but the preseruation of the motion and duration of the working of these vitall spirits.
The second thing wrought upon the body by the vegetative power of the soul, is nourishment: and this power of nourishing, is a faculty, by ⟨p. 448⟩which food taken into the body by the force of natural heat, is turned into the substance of the body, for the repairing of that which is consumed in the body: And this is a work rather to be admired: For the soul, by the use of natural heat, is fain to subdue the nature of the food received, and having melted it, as it were in a furnace, it casts out what is contrary to the body, and extracts for the use of the body, so much as is now made like unto it.
The second thing wrought vpon the body by the vegetatiue power of the soul, is nourishment: and this power of nourishing, is a faculty, by ⟨p. 448⟩which food taken into the body by the force of naturall heat, is turned into the substance of the body, for the repairing of that which is consumed in the body: And this is a work rather to be admired: For the soule, by the vse of naturall heat, is faine to subdue the nature of the food receiued, and hauing melted it, as it were in a furnace, it casts out what is contrary to the body, and extracts for the vse of the body, so much as is now made like vnto it.
The third thing, which the soul works upon the body by the vegetative power, is growth, and this it doth, by employing that part of the food, which is now made like to the body, unto the extension of the body, unto the Dimensions thereof, even to the increase of bigness, and force, which increase for the convenient actions of the body: and this work is done upon the body, but unto a certain time of mans age, or till about 30. years; and then, because nature tends not into Infiniteness, she gives over this work.
The third thing, which the soule works vpon the body by the vegetatiue power, is growth, and this it doth, by imploying that part of the food, which is now made like to the body, vnto the extension of the body, vnto the Dimensions thereof, euen to the increase of bignes, and force, which increase for the conuenient actions of the body: and this worke is done vpon the body, but vnto a certaine time of mans age, or till about 30. yeares; and then, because nature tends not into Infinitenes, shee giues ouer this work.
Lastly, Procreation is the fourth work of the vegetative faculty of the soul, by which it raiseth up seed in the body, and formeth in it a mere substance like unto the body, from whence it comes unto the perpetual preservation of the sort of the creature: And this is an admirable power. For hereby living creatures do approach unto eternity, and are made as it were immortal. For though the body dye, yet by procreation it is as it were kept alive, and so the kind of creature is perpetuated: for the other two ⟨p. 449⟩works of nourishment and growth, only serve for that body in individuo; but this power of procreating reserves the sort or species from ceasing to be.
Lastly, Procreation is the fourth worke of the vegetatiue facultie of the soule, by which it raiseth vp seed in the body, and formeth in it a meere substance like vnto the body, from whence it comes vnto the perpetuall preseruation of the sort of the creature: And this is an admirable power. For heereby liuing creatures doe approach vnto eternity, and are made as it were immortall. For though the body dye, yet by procreation it is as it were kept aliue, and so the kind of creature is perpetuated: for the other two ⟨p. 449⟩works of nourishment and growth, onely serue for that body in indiuiduo; but this power of procreating reserues the sort or species from ceasing to be.
Thus of Vegetation: Sense follows.
Thus of Vegetation: Sense followes.
The second thing the Soul works either upon or by the body,1 is Sense; and by this faculty, a man, in his body, is enabled to discern things without himself, and accordingly to desire and move to them, which the former faculties did not reach unto. Now as the Soul works sense upon, or by the body, it must be considered two ways: First, as it works either apprehension: Secondly, or motion.
The second thing the Soule workes either vpon or by the body,1 is Sense; and by this faculty, a man, in his body, is enabled to discerne things without himselfe, and accordingly to desire and moue to them, which the former faculties did not reach vnto. Now as the Soule workes sense vpon, or by the body, it must be considered two waies: First, as it works either apprehension: Secondly, or motion.
The apprehending senses wrought upon the body by the Soul, are of two sorts: First, either outward; Secondly, or inward.
The apprehending senses wrought vpon the body by the Soule, are of two sorts: First, eyther outward; Secondly, or inward.
The body of a man is enabled by the Soul, to discern of things without it self, by outward helps five ways: viz. By Seeing 1. Hearing 2. Smelling 3. Tasting 4. Feeling 5.
The body of a man is enabled by the Soule, to discerne of things without it selfe, by outward helps fiue waies: viz. By Seeing 1. Hearing 2. Smelling 3. Tasting 4. Feeling 5.
And these ways of discerning, are not to be contemned: For, admirably ought it to be ⟨p. 450⟩conceived of Gods wisdom in and towards man, even in these.
And these wayes of discerning, are not to bee contemned: For, admirably ought it to be ⟨p. 450⟩conceiued of Gods wisedome in and towards man, euen in these.
For, first by the sight, through the benefit of light, which God hath caused to shine upon his whole creation, man may see what God hath wrought; whereas else, if the light be taken out of the air, or sight from man, the works of God are buried, as it were, in the dark; yea, the body of a man is, as it were, but a Dungeon without sight; and what the Sun and Moon are in heaven, that are the eyes in man, shining in his head, as these Stars in the firmament. The sight is a chief help for all the great employments of life in all callings: The eyes are as watchmen set on high in their watch-Tower, to discover the coming of enemies. The eyes are also as the true windows of the Soul, by which the Species or forms of things are taken into the Soul: For, God hath caused all substance in the World, to cast out beams, as it were, which have the pictures of the things themselves carried about; and these coming to the sight, are by it (above all other senses) taken in, and delivered to the Souls within, the eyes being a looking glass that resemble the things seen: and this noble sense may put us in mind of God's knowledge, if we mark the degrees of seeing. The eye of man discerns, at once, a great share or quantity of things together: The mind of man will take in a far greater quantity and number, and yet is finite, for it cannot reach to all things that God hath made at once. Now ⟨p. 451⟩God's understanding is infinite, and beholds all at once.
For, first by the sight, through the benefit of light, which God hath caused to shine vpon his whole creation, man may see what God hath wrought; whereas else, if the light be taken out of the ayre, or sight from man, the works of God are buried, as it were, in the darke; yea, the body of a man is, as it were, but a Dungeon without sight; and what the Sunne and Moone are in heauen, that are the eyes in man, shining in his head, as these Starres in the firmament. The sight is a chiefe helpe for all the great imployments of life in all callings: The eyes are as watchmen set on high in their watch-Tower, to discouer the comming of enemies. The eyes are also as the true windowes of the Soule, by which the Species or formes of things are taken into the Soule: For, God hath caused all substance in the World, to cast out beames, as it were, which haue the pictures of the things themselues carried about; and these comming to the sight, are by it (aboue all other senses) taken in, and deliuered to the Soules within, the eyes being a looking glasse that resemble the things seene: and this noble sense may put vs in minde of God's knowledge, if wee marke the degrees of seeing. The eye of man discernes, at once, a great share or quantity of things together: The minde of man will take in a farre greater quantity and number, and yet is finite, for it cannot reach to all things that God hath made at once. Now
For the second, the sense of hearing is worthy to be thought on, if we consider either the benefits come by it, or the manner how it is performed; for by hearing is let into the Soul and Body, not only sounds of delight or wonder, but also sounds of necessity, both for natural life, by letting in speech and discourse, and for eternal life, by letting in the Word of GOD. First, the manner of hearing is admirable: Sound is the breaking of the air, stirred up by the dashing or collision of solid bodies, and is spread in the air, as a stone cast into the water, makes and draws from it circles: Thus the sound is brought to the ear, the hollow turnings in the ear gather and hold the sounds, as it were canes: The sound at length rusheth upon a little bone, or gristle like a hammer, which moved, smites upon another bone like an Anvil, by which stroke the spirits in the hearing move, and are stirred up: and so they take in the sound, & carry it to the brain, the seat of inward senses.
For the second, the sense of hearing is worthy to be thought on, if we consider eyther the benefits come by it, or the manner how it is performed; for by hearing is let into the Soule and Body, not onely sounds of delight or wonder, but also sounds of necessity, both for naturall life, by letting in speech and discourse, and for eternall life, by letting in the Word of GOD. First, the manner of hearing is admirable: Sound is the breaking of the aire, stirred vp by the dashing or collision of sollid bodies, and is spred in the aire, as a stone cast into the water, makes and drawes from it circles: Thus the sound is brought to the eare, the hollow turnings in the eare gather and hold the sounds, as it were canes: The sound at length rusheth vpon a little bone, or gristle like a hammer, which moued, smites vpon another bone like an Anuel, by which stroak the spirits in the hearing moue, and are stirred vp: and so they take in the sound, & carry it to the braine, the seat of inward senses.
These two are the most noble outward senses, yet there is great use of the other three:
These two are the most noble outward senses, yet there is great vse of the other three:
Thirdly, for by tasting, we discern of meats profitable or hurtful for the body.
Thirdly, for by tasting, we discerne of meates profitable or hurtfull for the body.
