A17384:2049
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.
Thirdly, the motion from place to place.
The vital motion given to the body by the soul, is wrought two ways, both by the pulse, and by breathing; both of absolute necessity to preserve life in the body.
The vitall motion giuen to the body by the soule, is wrought two waies, both by the pulse, and by breathing; both of absolute necessity to preserue life in the body.
The motion of pulse is begun at the heart, which is made continually to beat by the soul, which beating of the heart begets those sparkles, which we call vital Spirits, arising out of the finest of the blood, which spirits are carried by the pulse through the arteries, and they shine in the whole body, according as their passages are more or less open.
The motion of pulse is begunne at the heart, which is made continually to beat by the soule, which beating of the heart begets those sparkles, which wee call vitall Spirits, arising out of the finest of the bloud, which spirits are carried by the pulse thorow the arteries, and they shine in the whole body, according as their passages are more or lesse open.
Breathing is another strange motion of the soul in the body, by which both air is fetched in continually for the cooling of natural heat in the heart, and other members, and the spirits refreshed, and also the gross and more smoky spirits are exhaled out of the breast.
Breathing is another strange motion of the soule in the body, by which both aire is fetcht in continually for the cooling of naturall heat in the heart, and other members, and the spirits refreshed, and also the grosse and more smoaky spirits are exhaled out of the brest.
Thus of the vital motion.
Thus of the vitall motion.
The motion of appetite is a contrary commanding motion in the creature, by which he is inclined to take to him such things from without, as he conceives good and needful for him, and so likewise to avoid things hurtful, and so ⟨p. 456⟩the soul begets divers appetites and desires: as, the desire after food, which we call hunger and thirst; and the desire after procreation, and the appetites, we call affections or passions, so far forth as they are seated upon the body, and exercised by instruments in the body; such as, in general, breed sorrow, or pleasure, or passiveness in us; such as are, joy, grief, anger, and the rest, &c.
The motion of appetite is a contrary commanding motion in the creature, by which hee is inclined to take to him such things from without, as he conceiues good and needfull for him, and so likewise to auoid things hurtfull, and so ⟨p. 456⟩the soule begets diuers appetites and desires: as, the desire after food, which wee call hunger and thirst; and the desire after procreation, and the appetites, wee call affections or passions, so farre forth as they are seated vpon the body, and exercised by instruments in the body; such as, in generall, breed sorrow, or pleasure, or passiueness in vs; such as are, ioy, grief, anger, and the rest, &c.
It were too difficult and too tedious for popular teaching, to show in particular, and distinctly, how the soul admirably worketh about each of these.
It were too difficult and too tedious for popular teaching, to shew in particular, and distinctly, how the soule admirably worketh about each of these.
The motion from place to place, is the last: and this is a strong work of the soul, driving on the body to the motion of the whole, or of some part of the body. The body cannot remove it self, but it is of the soul, that it is stirred up and down: for, when the soul is gone, it can move no longer. And in vain were appetites or desires given to the creatures, if this motion from place to place were not given, because without it, it could never compass things desired.
The motion from place to place, is the last: and this is a strong work of the soule, driuing on the body to the motion of the whole, or of some part of the body. The body cannot remooue it self, but it is of the soule, that it is stirred vp and down: for, when the soule is gone, it can mooue no longer. And in vain were appetites or desires giuen to the creatures, if this motion from place to place were not giuen, because without it, it could neuer compasse things desired.
Hitherto of the working of the soul upon the body, and those strange things it doth in the body, by the faculties of vegetation and sense. It is true, that those things are done by the souls of brute creatures: but, as their souls differ exceedingly from the glory and excellency of the souls of men, so are the effects upon their bodies but certain glimpses of those things which are done exactly by the souls of men; I mean, in respect of the inward senses of fantasy and memory, ⟨p. 457⟩there is in beasts but only a dark shadow of them, in comparison of what is in men.
Hitherto of the working of the soule vpon the body, and those strange things it doth in the body, by the faculties of vegetation and sense. It is true, that those things are done by the soules of brute creatures: but, as their soules differ exceedingly from the glory and excellency of the soules of men, so are the effects vpon their bodies but certain glimpses of those things which are done exactly by the soules of men; I mean, in respect of the inward senses of phantasie and memory, ⟨p. 457⟩there is in beasts but onely a dark shadow of them, in comparison of what is in men.
But for the third faculty of the soul,1 which is reason: therein men excel all creatures in this visible world: and it is profitable for us to know what God hath done for us in our souls, generally considered above all other creatures; and so man excels in respect of his reasonable soul, 1. In that he can conceive of things by the light of understanding, as well as by sense. This light is admirable, whether we conceive of it as proceeding from GOD, who shines upon the soul, as the Sun doth upon the body: or whether we believe it to be a light conferred upon the understanding; by which, from within, it discerns things. 2. In that it can conceive of things that never were in the senses; as, things absent, that never were seen, yea, things, altogether immaterial; as, Angels, and virtues, and vices. 3. In that it can conceive of the nature of God, and discern God from his works. 4. In that it can conceive of things by a discerning reflection; as, it can conceive of it self, and understand, that it doth understand. 5. In that it can distinguish between good and evil, truth and falsehood; I say, of the moral goodness of things: whereas the fantasy can judge only of so much of the natural goodness of things, as they show to the outward senses. 6. In the largeness of the extent of our understanding. For, the understanding can, in a small ⟨p. 458⟩moment of time, go almost over the world, and view it all, as it were, at once: whereas the senses are forced in within a narrow compass. 7. In that it can invent things that never were in being: and thus we see daily, what strange things, for number and skill, are invented for the use of the life of man, by art and skill of mans understanding, in every calling of men. 8. In that the reasonable soul governs and appoints, and crosseth, and fetters, and alters, and rectifies the other faculties of vegetation and sense; and, in respect thereof, can turn, and tame, and rule, and order all sorts of other creatures. 9. In that, by begetting with strange variety, it can make known what images are within, whether begotten by the senses, or by the mind it self. 10. In that it is the faculty by which only true blessedness is apprehended and attained. 11. In that mans understanding is made, after a sort, all things.
But for the third faculty of the soule,1
For, the understanding becomes the things understood, in that it doth conceive a true and evident image of the thing to be understood: so that, as man is the Image of God, so hath he in him the images of all things, printed as it were, in his understanding. This is a most dreadful dignity in the souls of men; yea, herein he resembles God in the creation of the world: for, man's reasonable soul doth, as it were, form worlds of things in it self. If any object, that the sensitive soul hath the images of things in it: I answer two things. First, that the sense can receive ⟨p. 459⟩only the images of a few things, that is, only of such things as have colour, sound, taste, smell, or touchable qualities: but the mind can beget the images of all things. Secondly, that those images in the senses, are dull, and dark, and confused, in comparison of the likeness of things in the mind. 12. In that he hath a will, in choosing or refusing things good or evil, that cannot be compelled. The liberty of the will is inseparable to it, in what it chooseth or refuseth: for, it implies a contradiction, that the will should be constrained. 13. In that it hath in it that divine thing which we call conscience, which is given to the soul as a guardian, as it were, to attend it, from God; the effects whereof are admirable in us: for, it testifies to our actions: it accuseth, or excuseth: it comforts, when we have well done, above all outward comforts; and it terrifieth and scourgeth the soul with unexpressible afflictions many times for sin: it is a Judge, witness, and executioner many times in us.
For, the vnderstanding becomes the things vnderstood, in that it doth conceiue a true and euident image of the thing to be vnderstood: so that, as man is the Image of God, so hath he in him the images of all things, printed as it were, in his vnderstanding. This is a most dreadfull dignity in the soules of men; yea, heerin he resembles God in the creation of the world: for, man's reasonable soule doth, as it were, form worlds of things in it self. If any obiect, that the sensitiue soule hath the images of things in it: I answer two things. First, that the sense can receiue ⟨p. 459⟩onely the images of a few things, that is, only of such things as haue colour, sound, tast, smell, or touchable qualities: but the minde can beget the images of all things. Secondly, that those images in the senses, are dull, and dark, and confused, in comparison of the likenes of things in the minde. 12. In that he hath a will, in choosing or refusing things good or euill, that cannot bee compelled. The liberty of the will is inseparable to it, in what it chooseth or refuseth: for, it implies a contradiction, that the will should be cōstraind. 13. In that it hath in it that diuine thing which we call conscience, which is giuen to the soule as a guardian, as it were, to attend it, from God; the effects whereof are admirable in vs: for, it testifies to our actions: it accuseth, or excuseth: it comforts, when wee haue well done, aboue all outward comforts; and it terrifieth and scourgeth the soule with vnexpressible afflictions many times for sin: it is a Iudge, witnes, and executioner many times in vs.
Now, if the soul be thus admirable in any estate (for, all these things are true of the reasonable soul, even in the estate of corruption) then how excellent was the estate of man, in respect of his soul, before the Fall! and how doth it excel in the godly, who have their souls enlightened with the light of faith, and garnished with saving graces! but, especially, how shall it exceed in glory, when it shall be presented before God in the Kingdom of heaven!
Now, if the soule bee thus admirable in any estate (for, all these things are true of the reasonable soule, euen in the estate of corruption) then how excellent was the estate of man, in respect of his soule, before the Fall! and how doth it excell in the godly, who haue their soules enlightned with the light of faith, and garnished with sauing graces! but, especially, how shall it exceed in glory, when it shall bee presented before God in the Kingdome of heauen!
So that, as the whole man, made in God's Image, is (as it were) the visible God in this great world: so the soul is as it were a little God in the lesser world, which is the body of man.
So that, as the whole man, made in God's Image, is (as it were) the visible God in this great world: so the soule is as it were a little God in the lesser world, which is the body of man.
And thus much of the faculties of the soul.
And thus much of the faculties of the soule.
1Now the end of all this follows: The Lord made the soul, & endowed it with so excellent a being, & so admirable faculties, that so the Lord might in this visible world have a creature, that would know him and serve him rightly. The creatures without sense are Gods workman-ship, but discern nothing of God, or themselves, or other things. The creatures with sense discern other things by sense, but know nothing of God: Now God made man, as the abridgement of all he had made, and gave him this soul, of purpose that he might discern God aright, and serve, and worship and praise him.
1Now the end of al this follows: The Lord made the soul, & endowed it with so excellēt a being, & so admirable faculties, that so the Lord might in this visible world haue a creature, that would know him and serue him rightly. The creatures without sense are Gods workman-ship, but discerne nothing of God, or themselues, or other things. The creatures with sense discern other things by sense, but know nothing of God: Now God made man, as the abridgement of all hee had made, and gaue him this soule, of purpose that hee might discerne God aright, and serue, and worship and praise him.
Use 1. The consideration of the excellency of the soul, and of the end why it was created, should stir us up to make conscience of the service, and knowledge of God: It is as if we had never been, if we answer not this end: We should be fired to the observation and praise of God, and of his love to man.
Vse 1. The consideration of the excellency of the soule, and of the end why it was created, should stirre vs vp to make conscience of the seruice, and knowledge of God: It is as if wee had neuer beene, if wee answer not this end: Wee should bee fired to the obseruation and praise of God, and of his loue to man.
