A17384:2032
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.
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.
Fourthly, by smelling, we receive in those delightful savours God hath caused to arise from divers of his creatures, and to avoid things by savour noisome to the body.
Fourthly, by smelling, we receiue in those delightfull sauours God hath caused to arise from diuers of his creatures, and to auoide things by sauor •oysome to the body.
Fifthly, and touching, though it be the most ⟨p. 452⟩stupid sense, yet is of great use for the safety of the body. All these senses are as a guard for the body, and as Intelligencers for the Soul.
Fiftly, and touching, though it bee the most ⟨p. 452⟩stupid sence, yet is of great vse for the safety of the body. All these senses are as a guard for the body, and as Intelligencers for the Soule.
2Thus of the outward senses. The Soul worketh likewise inward senses upon and by the body; and the general use of these inward senses, is to receive, and lay up, what is brought unto them by the outward senses; for the outward senses are like servants, that trade abroad, and get together the images of divers things, which they carry with them home to the inward senses: Now there are three inward senses.
2Thus of the outward senses. The Soule worketh likewise inward senses vpon and by the body; and the generall vse of these inward senses, is to receiue, and lay vp, what is brought vnto them by the outward senses; for the outward senses are like seruants, that trade abroad, and get together the images of diuers things, which they carry with them home to the inward senses: Now there are three inward senses.
1. The common Sense. 2. The Fantasy. 3. The Memory.
1. The common Sense. 2. The Phantasie. 3. The Memory.
And these are lodged in three several rooms or little cells in the brain.
And these are lodged in three seuerall roomes or little cels in the braine.
First, the common sense lieth in the former part of the head, and contains all that store, by which all the outward senses are furnished: For spirits fetch the vigour of each sense from this the common sense. As the lines that go to the Circumference, meet all in the Centre: so do all the outward senses meet in the common sense: and hither likewise are all the forms of things taken by the outward senses, brought, and distinguished.
First, the common sense lieth in the former part of the head, and containes all that store, by which all the outward senses are furnished: For spirits fetch the vigour of each sense from this the common sense. As the lines that goe to the Circumference, meet all in the Center: so doe all the outward senses meet in the common sense: and hither likewise are all the formes of things taken by the outward senses, brought, and distinguished.
Secondly, the fantasy is lodged in the middle part of the brain, where, as in a shop it takes in the images of things brought to the common sense, and there forms them more exactly, and ⟨p. 453⟩oftentimes makes new after an admirable manner, by thinking, and then, after it hath separated what it likes not, it delivers the rest over to the memory, which is lodged in the §3hinder part of the brain, which is as it were the treasury to keep, what the fantasy as a Judge hath sentenced to her keeping, the common sense being but as the door-keeper unto the fantasy. And these three senses differ in the ability to receive, and keep the impression of the images of things brought to them: For the common sense is seated in the more soft part of the brain, and so not able to keep them long: as wax over-soft, doth not long keep the impression of the seal. The fantasy is placed in a harder part of the brain, and therefore keeps the impression longer: But the memory is placed in the hardest part of all, and behind in the head, further off from the concourse and trouble of the outward senses, and by reason of the stiffness of the brain, it keeps the impression longest. Now that natural heat with the animal spirits, is like a fire to keep the brain soft in the degrees thereof, that it may receive the impression, as hot water the wax fit to be marked.
Secōdly, the phantasie is lodged in the middle part of the braine, where, as in a shop it takes in the images of things brought to the common sense, and there formes them more exactly, and ⟨p. 453⟩oftentimes makes new after an admirable manner, by thinking, and then, after it hath separated what it likes not, it deliuers the rest ouer to the memory, which is lodged in the §3hinder part of the braine, which is as it were the treasurie to keepe, what the phantasie as a Iudge hath sentenced to her keeping, the common sense being but as the doore-keeper vnto the phantasie. And these three senses differ in the abilitie to receiue, and keepe the impression of the images of things brought to them: For the common sense is seated in the more soft part of the braine, and so not able to keepe them long: as waxe ouer-soft, doth not long keep the impression of the seale. The phantasy is placed in a harder part of the braine, and therefore keepes the impression longer: But the memorie is placed in the hardest part of all, and behind in the head, further off from the concourse and trouble of the outward senses, and by reason of the stifnes of the braine, it keepes the impression longest. Now that naturall heat with the animall spirits, is like a fire to keepe the braine soft in the degrees therof, that it may receiue the impression, as hot water the wax fit to be marked.
Thus of the senses. But before I pass from them, it is profitable to note certain things, which befall the senses for the good of the body and soul, and that is the binding and loosing of the senses. For God hath so tempered the state of the senses in man, that they should neither always rest, nor always work: Hence, from their ⟨p. 454⟩resting comes sleep, and from their working comes waking, or watching: we wake, when the senses are loose; and sleep, when the soul binds them up: both are thus wrought, when the vegetative power wants help for concoction of the meat, the natural heat is sent from the senses to dispatch that work, and then we sleep; and when that is done, the heat returns to the senses, and tickles them, and so they awake.
Thus of the senses. But before I passe from them, it is profitable to note certaine things, which befall the senses for the good of the body and soule, and that is the binding and loosing of the senses. For God hath so tempered the state of the senses in man, that they should neither alwaies rest, nor alwaies work: Hence, from their ⟨p. 454⟩resting comes sleepe, and from their working comes waking, or watching: we wake, when the senses are loose; and sleepe, when the soule binds them vp: both are thus wrought, when the vegetatiue power wants help for concoction of the meat, the naturall heat is sent from the senses to dispatch that work, and then we sleep; and when that is done, the heat returnes to the senses, and tickles them, and so they awake.
But it is to be observed, that though in sleep the common sense, and so the outward senses are all bound, yet the fantasy and memory do not cease, but being now freed from the attendance upon the intelligences of them, or the outward senses, as if they were at more liberty, they are exercised more freely, and often fall to new forming, and compounding of the Images brought in before by the common sense, and so erect a new frame of things, which are vented & expressed by dreaming: In which, a secret and admirable working of God by the soul may appear, if we consider the strange things are fashioned in our imagination in our sleep: yea the reasonable soul in sleep comes into this shop of the fantasy, and there doth strange works, which, as I said, are vented in our dreams; in which we find as effectual use of reason, as as we had waking.
But it is to be obserued, that though in sleepe the common sense, and so the outward senses are all bound, yet the phantasie and memory doe not cease, but being now freed from the attendance vpon the intelligences of them, or the outward senses, as if they were at more liberty, they are exercised more freely, and often fall to new forming, and compounding of the Images brought in before by the common sense, and so erect a newe frame of things, which are vented & expressed by dreaming: In which, a secret and admirable working of God by the soule may appeare, if wee consider the strange things are fashioned in our imagination in our sleepe: yea the reasonable soule in sleep comes into this shop of the phantasie, and there doth strange works, which, as I said, are vented in our dreams; in which wee finde as effectuall vse of reason, as as wee had waking.
Thus of the soul, as it worketh apprehension. Now followeth it to consider, how the soul works motion upon the body.
Thus of the soule, as it worketh apprehension. Now followeth it to consider, how the soule works motion vpon the body.
It is out of all doubt, that motion in the body ⟨p. 455⟩is from the soul. For of it self, it is but a dead lump, as it shows it self to be, when the soul is gone out of it.
It is out of all doubt, that motion in the body ⟨p. 455⟩is from the soule. For of it selfe, it is but a dead lumpe, as it shewes it selfe to be, when the soule is gone out of it.
Now the soul gives unto the body a threefold motion.
Now the soule giues vnto the body a threefold motion.
First, the vital motion.
First, the vitall motion.
