A17384:2058
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.
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 which is reason: therein men excell all creatures in this visible world: and it is profitable for vs to know what God hath done for vs in our soules, generally considered aboue all other creatures; and so man excells in respect of his reasonable soule, 1. In that hee can conceiue of things by the light of vnderstanding, as well as by sense. This light is admirable, whether we conceiue of it as proceeding from GOD, who shines vpon the soule, as the Sunne doth vpon the body: or whether wee beleeue it to be a light conferred vpon the vnderstanding; by which, from within, it discerns things. 2. In that it can conceiue of things that neuer were in the senses; as, things absent, that neuer were seen, yea, things, altogether immateriall; as, Angels, and vertues, and vices. 3. In that it can conceiue of the nature of God, and discern God from his works. 4. In that it can conceiue of things by a discerning reflexion; as, it can conceiue of it selfe, and vnderstand, that it doth vnderstand. 5. In that it can distinguish between good and euill, truth and falshood; I say, of the morall goodnes of things: whereas the phantasie can iudge onely of so much of the naturall goodnes of things, as they shew to the outward senses. 6. In the largenes of the extent of our vnderstanding. For, the vnderstanding can, in a small ⟨p. 458⟩moment of time, go almost ouer the world, and view it all, as it were, at once: whereas the senses are forced in within a narrow compasse. 7. In that it can inuent things that neuer were in beeing: and thus wee see daily, what strange things, for number and skill, are inuented for the vse of the life of man, by art and skill of mans vnderstanding, in euery calling of men. 8. In that the reasonable soule gouerns 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 knowne what images are within, whether begotten by the senses, or by the minde it self. 10. In that it is the faculty by which onely true blessednes is apprehended and attained. 11. In that mans vnderstanding is made, after a sort, all things.
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.
And withal it should make us wonderful careful of our souls, since we see they are such excellent creatures: Our soul is more worth, then all this visible world besides.
And withall it should make vs wonderfull carefull of our soules, since wee see they are such excellent creatures: Our soule is more worth, then all this visible world besides.
Especially it should fire us to a care of things, that concern the blessed Immortality of our souls: we should be forced to all possible care ⟨p. 461⟩of all such things, as might be provision for the eternal well-being of our souls.
Especially it should fire vs to a care of things, that concerne the blessed Immortality of our soules: wee should bee forced to all possible care ⟨p. 461⟩of all such things, as might bee prouision for the eternall well-being of our soules.
And in particular the excellency of the soul should dissuade us from fleshly lusts, and all inward impurity, by which the soul is defiled or wounded.
And in particular the excellency of the soule should disswade vs from fleshly lusts, and all inward impurity, by which the soule is defiled or wounded.
Hitherto of the description of the soul: The war against the soul is now to be considered of: Concerning which I propound these things to be handled.
Hitherto of the description of the soule: The war against the soule is now to be considered of: Concerning which I propound these things to bee handled.
First, who are the combatants.
Secondly, by what ways and means the soul is assaulted and opposed.
Secondly, by what waies and means the soule is assaulted and opposed.
Thirdly, why God would suffer the soul to be thus assaulted.
Thirdly, why God would suffer the soule to bee thus assaulted.
Fourthly, what reason Christians have to be careful of themselves and provide against this war.
Fourthly, what reason Christians haue to bee carefull of themselues and prouide against this warre.
Fifthly, by what means we must resist and defend the soul.
Fiftly, by what meanes wee must resist and defend the soule.
