Library › Nemesius of Emesa › On the Nature of Man
On the Nature of Man
Nemesius of Emesa, tr. Wither, 1636
I. The Definition of MAN: A quaere touching the Understanding; and the opinions of…
Sect. 1
Good men, (and of those not a few) have defined Man to consist of an Vnderstanding Soul and a Body; and so true is this Definition, that it may seeme he could not otherwise be, well, defined. Yet, when wee terme him an Vnderstanding soul, it may appeare doubtfull to some, whether the Vnderstanding comming to the soul (as one distinct thing comes to another) did beget Vnderstanding in the Soul; Or, whether the Soul doth naturally contain in it self this understanding, as the most excellent part thereof; and, as being the same to the Soul, which the Eie is to the Body.
There be some, (and of this opinion is Plotinus) who thinking the Soul to be one thing, and the Body another, doe therfore affirme, that MAN is composed of these three, a Soul, a Body, and Vnderstanding. Of this mind also was Apollinarius Bishop of Laodicea: For, having laid this, as the Foundation of his own opinion, he made the rest of his Building agreeable to the same Groundwork.
Others there are who divide not the Vnderstanding from the Soul in this manner; but suppose rather, that the Vnderstanding is a principall of the Soules essence. Aristotle conjectures that a certain potentiall understanding was made together with MAN, which might become actuall in time; and that the understanding which commeth to us from without, (and whereby we acquire an actuall knowledge) pertains not to the naturall Essence of the Soul; but, assisteth in the knowledge and speculation of things: By which means it comes to passe, that very few, or none, but men addicted to the study of wisdome, are thought capable of this Actuall understanding.
PLATO seems to affirm that MAN consists not of a double essence; that is to say, joyntly of a Soul and a Body: but rather, that he is a soul, using (as it were Instrumentally) such a Body: and perhaps by fixing the mind upon that only, which is the most excellent part of Man, he seeks to draw us to such a serious consideration of our selves (and of the divine nature) as might win us, the better, to pursue vertue, godlinesse, and such good things as are in the Soul: or else by perswading that we are (essentially) nothing else but soul, hee would, peradventure, allure us to renounce the desires of the Body, as things not primarily pertinent to MAN as MAN; but, chiefely belonging to him, as he is a living creature; and so, by consequence appertaining to him as he is a Man, in regard Man is a living-creature.
And it is indeed confessed (not much otherwise) of all men, that the soul is far more to be esteemed then the body: and that the body is but as it were an Instrument moved by the soul, as is evident in death. For if thereby the soul be divided from the body it is immediately as much without motion, as a Workmans Tools when hee hath cast them aside.
IIThis is manifest, that MAN in some things participates with creatures void of life; and that he is partaker also of life, as those living-creatures be, which are unreasonable: and that he is indowed likewise with understanding, as are Creatures reasonable. With inanimate creatures Man partakes in this, that he hath a Body, and in his mixture of the foure Elements. He agrees with Plants, not onely in that which is afore-mentioned, but in having also both a nourishing and a feeding-power. His coherence with unreasonable Creatures (over and above all the former particulars) is, in having a certaine voluntary motion, appetite, anger, and a power enabling him to feele and breathe: for all these are common both to Men and unreasonable creatures. Furthermore, he communicates with Intelligent incorporeall Natures, in reasoning, understanding, judging, and in pursuing vertue and a good life, which is the chief end of all vertues.
These things considered, MAN standeth in such a Being as comprehends the sensible and intelligible Nature. In respect of his Bodily powers, and of his Bodily substance (which is subject unto sense) hee agrees both with living-creatures, and with things void of life. In respect of his Reasonable part he communicates with Substances which are bodilesse (or spirituall) as hath been said before: For, GOD the Creator of all things, hath seemed by little and little so to collect and knit together sundry differing natures, that all created things should become ONE And indeed, it will be a manifest proofe unto us, that there is but One Creator of all things, if we well consider how fitly he hath united the substance of individuall things by their particular parts; and all the severall species (thorowout the world) by an excellent sympathie.
For, as in every living IIIcreature hee hath joyned the parts insensible with such as have sense in them (as bones, fatt, haire, (and other insensible parts) to the flesh and sinewes (which are sensible) compounding the Living-creature both of sensible and insensible portions; and declaring that all these together make but one living-creature: Even so he hath joyned one to another, every particular species which was created, by ordering and compounding that agreement and disagreement which is in their natures; In so much that things inanimate doe not greatly differ from Plants which have in them a vegitative and nourishing life; neither are Plants wholy differing from sensible living creatures void of reason; nor are those unreasonable creatures so alienated in all things from creatures indowed with reason, as that they have no naturall allyance or similitude, whereby they may be linked one to another.
For even in stones (which are inanimate creatures, not having in them, for the most part, so much as a vegitative life) there is otherwise a certaine power, making them to differ from each other even in their stony properties: but the Loadstone seemeth very far to exceed the nature and vertue of other stones, in that it both attracts Iron thereunto, and also detaineth it (being so attracted) as if it would be nourished thereby. Neither doth it exercise this vertue upō one peece of Iron alone; but, by that one peece, linketh fast another, and imparteth his owne power to all other peeces which are contiguous thereunto: yea Iron draweth Iron, when it is touched by the Loadstone.
Moreover, when the CREATOR passed from Plants to living-creatures, he rushed not (as we may say) all at once, into things whose nature is to remove from place to place; and, to such as are indowed with sense: but, he proceeded, rather, by degrees, and by a naturall and most comely progression. For, the Shell-fishes called Pinnae, and Vrticae, are so made as if they were certain Plants, having sense in them For, he fastned them in the Sea with roots, and covered them also with shells as with bark. And, as therein he made them to participate with Plants; so, he gave them likewise (in some measure) the feelingsense, which is common to living-creatures. They agree with Plants in being rooted and fixed, and they communicate with living-creatures in their feeling In like manner the Sponge (though it be rooted in the Rocks) is of it self, opened and contracted, according as the passenger approcheth toward it, or departeth frō it. And therefore, Wise men have anciently termed such things 〈…〉, in English, Life-plants, if by a new word I may so name that which is partly a living-creature, and partly a Plant.
After the Fishes called Pinnae, he proceeded unto those, which (being unable to passe far from their station) doe move onely to and fro within some certaine space, such as are the most part of those, which have shells, and are called the bowels of the earth. He went further, and added (in the like maner,) something to every thing in particular (as to some things more senses; and to some other, more ability to remove themselves from place to place;) and, came next to those unreasonable-creatures which are more-perfect. Those, I call more-perfect-creatures, which have obtained all the senses, and, can also remove themselves to places far distant.
And when GOD passed from unreasonable-creatures to MAN (a Creature indowed with Reason) he did not perfect him in himself, (and, as it were, all at once;) but, first, ingraffed into some other living-creatures, certain naturall wiles, sleights, and devises for the saving of themselves, which, make them seeme to be almost reasonable-creatures: And, having done all this, he, then, brought forth MAN, which is, indeed, the true Reasonable-Creature.
The same Order (if it bee well considered) will appeare in the Voice, which from the noise of Horses & Oxen is brought, by little and little, from one plaine simple sound, unto the voices of Crowes and Nightingales, (whose voices consisting of many notes, can imitate what they are taught) and, so, by degrees it is terminated in the Articulate voice of MAN, which is distinct and perfect.
Furthermore hee made the various expressions of the Tongue to depend upon the Minde, and upon Reason; ordaining the speech to publish forth the motions of the Minde: And, in this wise, by a sweet Musicall proportion, hee (collecting all things together) incorporated all into ONE; aswell, things Intelligible, as things visible, and, made MAN as a meanes thereunto.
Sect. 2
I. Why MAN was first made, and why he hath in him somewhat of the Nature of all Creatures. II. MAN is the Bounder between visible and Intellectuall things, and becomes either an Earthly or Spirituall MAN, according as he is inclined to Good or Evill. A distinction between the Goods of the Mind and Body; and betweene the life of MAN as he is Man, and as he is meerly a living creature. III. The opinion of the Hebrews touching the mortality and immortality of MAN.
These things considered, Moses in expressing the Creation of the World, did very properly affirme that MAN was last made. Not only, because all things being made for MAN, it was most convenient, that all such things ought first to bee provided, which were necessarily pertinent to his use; and that he who was to have the use of them, should afterward be created: But, in respect both intellectuall and visible substances, were created, it seemed also convenient that One should be made, by whom those two Natures should be so united together, that the whole World might become ONE; and be in it owne selfe so agreeable, that the same might not bee at variance, or estranged from it selfe. Even to this end, was MAN made such a living-creature, as might joyne together both Natures, and (to summe up all in a word) therein was manifested the admirable wisdome of the universall CREATOR.
IINow MAN being placed (as it were) in the Bounds betweene the Reasonable-nature, and that which is Irrationall; if he incline to the Bodie, setling the maine part of his affectiō upon corporal things; he chuseth and embraceth the life of unreasonable-creatures; and, for that cause, shall be numbred among them, and be called (as Saint Paul terms him) An earthly MAN, to whom it shall be thus said, Earth thou art, and to Earth thou shalt returne: yea by this meanes he becomes (as the Psalmist affirms) like the Beast which hath no understanding. But, if he incline rather to the Reasonable part, and contemning Bodily lusts and pleasures, shall make choice to follow that blessed and divine life which is most agreeable unto MAN, he shall, then, be accounted a Heavenly MAN, according to that saying; Such as the earth is, such are they that are earthly; such as the heavenly are, such are they that are heavenly: and indeed that which principally pertaineth unto the Reasonable-Nature, is to avoid and oppose Evill, and love and follow that which is Good.
Of Good things some are common both to the Soul and to the Body (of which sort the Vertues are) and these have a relation unto the Soul, in respect of the use which it maketh of the Body, being joyned thereunto.
Some good things pertaine to the soul only, by it self, (so that it should not need the help of the body) as godlinesse, and the Contemplation of the nature of things: and therefore so many as are desirous to live the life of MAN as he is a MAN, (and not onely in that he is a living creature) do apply themselves to Vertue and Piety. But we will anon shew distinctly what things pertain to Vertue, and what to Piety, when we come to discourse of the Soul and of the Body: For, seeing wee doe not yet know what our Soul is in respect of the substance thereof, it is not yet convenient for us to treat here, of those things that are wrought by it.
The Hebrewes affirme IIIthat MAN was made from the beginning, neither altogether mortall, neither wholly immortall, but, as it were, in a state betweene both those natures, to the end that if he did follow the affections of the body, he should be liable to such alterations as belong to the bodie; But if he did prefer such good things as pertaine to the soul, he should then be honoured with Immortalitie For, if GOD had made MAN absolutely mortall from the beginning, he would not have condemned him to die after he had offended; because it had beene a thing needlesse to make him mortall by condemnation, who was mortall before. And on the other side, if he had made Man absolutely immortall, hee would not have caused him to stand in need of nourishment; for, nothing that is immortall needeth bodily nourishment.
Moreover, it is not to be beleeved, that God would so hastily have repented himself, and made Him to be forthwith mortall, who was created absolutely immortall: For it is evident that he did not so in the Angels that sinned, but (according to the nature which they obtained from the beginning) they remained immortall, undergoing for their offences not the penalty of Death, but of some other punishment. It is better therefore, either to be of the first mentioned opinion touching this matter; or, else, thus to think, that MAN was indeed created mortall, but, yet, in such wise that if hee were perfected by a vertuous and pious progression, he might become immortall: that is to say, he was made such a One, as had in him a potentiall abilitie to become immortall.
Sect. 3
I. Our Author sheweth why the Tree of Knowledge of good and evill was forbidden; &, that it was, at first, expedient for MAN to be ignorant of his owne Nature. II. MAN by the Transgression, attained that knowledge of himselfe, which diverted him from the way of perfection and Immortalitie. III. The Elementarie c〈•〉mposition and nourishment of Mans bodie: The reasons also why it needed feeding, clothing, curing &c. and why MAN was made a Creature sensible, and capable of Arts and Sciences, &c.
IT being inexpedient, rather then any way helpful, for MAN to know his own nature, before he came to his perfection, GOD forbad him to taste the Tree of Knowledge of Good and Evill: For there were, and doubtlesse as yet there are very great vertues in Plants; but at the first, (in respect it was in the beginning of the worlds Creation) their vertues being (before the curse) pure and void of all mixture, had in them a strong operation; and it is not therefore strange that there should be (by Gods providence) the taste of a certain Tree, that should have a power given to ingender in our first parents, the knowledge of their own nature.
The cause why God would not have MAN to know his owne nature, before hee had attained to perfection, was this: lest he knowing himself to stand in need of many things, should (as by the sequell we find it manifest) labour only to supply the wants of his Body, and utterly cast away the care of his Soul; and for this cause did God forbid him to tast of the fruit of knowledge of good and evill.
By disobeying this Commandement, IIMAN attained to the knowledge of Himself, but thereby fell from the state of growing to perfection, and busied himself in taking care for such things as the body needed: For (according to the words of Moses) as soone as he had eaten, He knew that he was naked, and immediately sought about to get a covering for his nakednesse: whereas, till then, God kept him as it were in a Traunce, and in such case that hee knew not himself.
When hee fell away from the state of growing to perfection, hee fell also from his immortalitie, which by the mercy of his Creator he shall recover againe at the last. In the meane time it was granted him that hee should eat flesh (whereas before his fall, God willed him to bee content with such things only as grew out of the earth, all which hee had provided for him in Paradise) yea the first meanes of growing to perfection being become desperate, it was permitted him to feed as hee would.
Now, seeing Man consisteth IIIof a Bodie (as of one of his parts) and seeing every (inferiour compound) bodie is composed of the foure Elements, it is necessary that such things should happen unto him, as the Elements are subject unto; That is to say, Cutting, mutation and flowing. By mutation I mean mutation in Qualitie; and I terme it Flowing when he is emptied or purged of such things as are in him. For a living creature hath alway his evacuations, both by such pores as are manifestly seene, and by such also as we see not; whereof I shall speake hereafter.
It is necessary therefore, that so much should be taken in again, as was evacuated; seeing else, the living creature would perish through defect of what should re-enter to supply the want: And (if the things evacuated be either dry, or moist, or spirits) it is as necessary that the living creature should have a continuall supply of dry and moist nourishments, and of spirits.
The meats and drinks which wee receive, are made of those Elements, whereof we also are composed: for every thing is nourished with what is agreeable and like unto it, and (in diseases) we are cured with what is contrary (to the disease.)
There he some of the Elements which we sometime receive into our Bodies immediately of thē selves; and sometime use means unto the receiving of them; as for example, we somtime receive water of it self; sometime wee use Wine and Oyle, and all those that are called moist fruits, as means to the receiving of water. For wine is nothing else but a certain water comming from the Vine, and so or so qualified. In like manner we partake of Fire sometime immediately, as when we are warmed by it; sometime also by the means of such things as we eate and drink: for all things containe in them some portion of Fire, more or lesse. We are in like case partakers of Aire: either immediately when we breathe it, and have it spread round about us, or draw it in by our eating and drinking; or else by meanes of such other things as we receive into us.
But as for the Earth, we seldome or never receive it immediately, but by certain meanes. For, we eate the corn which commeth of the earth. Larks, Doves, and Partridges feed oftentimes upon the earth; but Man usually feedeth on the earth by the means of feeds, fruits, berries, and by the flesh which proceedeth from things nourished by the Earth.
And forasmuch as God respecting not onely a decencie, but also the furnishing of us with a very quick sense of feeling, (in which man exceedeth all other living creatures) he hath clothed us neither with a tough skin as Oxen and other beasts, that have a thicke hide; neither with large thicke set haire, as goats, hares, and sheepe; neither with scales, as fishes and serpents; neither with hard shells, as Tortoises and Oysters; neither with a more fleshie bark, as Lobsters; neither with feathers, as birds; and therefore (wanting these coverings) it is necessary wee should have Raiment, to supply that in us, which nature hath bestowed on other living creatures.
These are the causes why wee stand in need of nourishment and clothing: And not onely for the same ends are our houses become necessary; but also that wee may escape the violence of wilde beasts, which is none of their least commodities.
Moreover (by reason of the distemperature of qualities in the humane body) Physitians and their art are likewise needfull, that thereby (as often as occasion requires) those things which are rent asunder, may be fastned againe together for the preservation of health. And whereas the alteration consisteth in the quality, it is necessary that wee bring the state of the body to a just temperature by the contrary Quality: For, it is not the Physitians purpose (as some think) to coole the Bodie which hath beene in a heat, but to change it into a temperate estate; seeing if they should coole it, the disease turneth (not to health, but) to the contrary sicknesse.
Now in regard of Arts and Sciences, (and by the necessarie use which we have of such things as they accomplish) it so commeth to passe that we need the mutuall assistance one of another, and by that need which wee have each of other, many of us assembling together in common, doe thereby the more conveniently bargaine and contract for such things as may serve to supply the necessities of life.
This meeting and dwelling together, was anciently termed by the name of a Citie; by the neere neighbourhood whereof, men received aid and profit by each others arts & labours, without the discommodities of long and far Travaile. For, Man was naturally 〈…〉 〈…〉 〈…〉 〈…〉 made to be such a living creature, as should be sociable, & delighted in neighbourhood. And forasmuch as men could not otherwise be so conveniently provided of useful things; it is evident that the study of Arts, and the necessity of traffick were the first occasions of erecting Cities.
Sect. 4
I. Of the two Priviledges which MAN hath obtained above all other Creatures, (viz.) to be capable of the Forgivenes of sinnes, and Immortalitie: the Justice and Mercy of GOD in vouchsafing the pardon of sinne of MAN, and denying the same to Angels. II Man only is a creature capable of learning Arts and Sciences: A Definition of Man, and Reasons justifying every branch of that Definition. III. The World was not made for the Angels, nor for any other, but MAN onely. To him was committed the government of the Vniverse, with a limitation to use, not abuse the Creatures.
There are also two Priviledges which Man hath specially gotten above all other. One is, to obtaine pardon by Repentance; the other is that his body being mortall should be brought to immortalitie. This (priviledge) of the body, he getteth by meanes of the soul; and the priviledge of the soul, by reason of the bodie: Yea, among Reasonable creatures, Man only hath obtained this Peculiar, that God vouchsafeth him the pardon of sin upon repentance; For neither the Devils nor the Angels are vouchsafed pardon, though they doe repent.
Hereby the most exact Iustice, and admirable mercy, of GOD is both fully proved and evidently declared: For, good cause is there why pardon should not bee granted to Angels, though they doe repent; because there is nothing in them, which naturally allures or draws them to sin; and in regard also that they (of their own nature) are free from all passions, wants, and pleasures of the body.
But MAN, though hee be indowed with Reason, yet hee is also a bodily living creature, and therefore his wants (in that hee is such a living creature) together with his passions, do often blinde and captivate his reason. And therefore (when he returnes againe by repentance, and applies himselfe unto vertue) he obtaineth mercy and forgivenesse: For as it is proper to the Essence of MAN to have the ability of laughing (because it agreeth to man only, to all men, and ever to man) so (in respect of those things, which proceed from the grace of God) it is proper unto Man above all Creatures indued with Reason, to bee delivered, by Repentance, from the accusation and guiltinesse of all those things wherein he hath formerly transgressed. Yea, this Grace is given to MAN onely; to all men; and ever to man, during the continuance of his life in this world, and no longer: for after Death there is no more Forgivenesse.
Some there bee who give a reason why the Angels could no more obtaine pardon by repentance after they had fallen; and it is this that followes. The Fall of Angels, was (as they affirme) a kind of Death unto them; and God vouchsafed them the tender of a pardon before their utter falling away, when like account was to bee made of them, as is made of Men during this life: But because they accepted not the grace offered, they received afterward (as a just reward) punishment everlasting without pardon. And hereby it plainly appeares that such as refuse Repentance, doe reject that which is a speciall good gift of God, and peculiar to MAN.
This also is one of the things proper and peculiar unto MAN, that of all other living creatures only the body of MAN should arise againe after Death, and aspire to Immortalitie. This priviledge the body gaineth in respect of the immortalitie of the soule; as likewise the soule obtaineth the other (that is to say, pardon after Repentance) in respect that the Body, is weake and troubled with many passions.
It is a thing proper also,IIto MAN only, to learn Arts and Sciences, and to worke according unto such Arts: For which cause they who define him, say thus; MAN is a living Creature, induced with Reason, mortall, capable of Consideration and Science.
He is tearmed a living-creature, in that he is a substance having life indued with sense: for, that is the definition of a living-creature.
He is said to be indued with Reason, that hee may be distinguished from unreasonable-creatures.
He is called mortall, to make a difference betwixt him and the Reasonable-creatures, that are immortall.
And, this clause [capable of Consideration & Science] is added thereunto, because wee come to Arts and Sciences by learning of them; having in us naturally a certaine potentiall ability to receive both understanding and Arts; but, not actually attaining them save by study and practise.
There be some, who say that this last clause was lately added to the Definition; and, that it had beene good enough without the same, were it not, that some bring in their Nymphes, and other petty Deities of those kinds, who are said to live long, and yet not to be immortall; And to distinguish MAN from those, these words, Capable of consideration and science were judged needfull; because, none of that sort are thought to learne any thing; but, to know naturally, whatsoever they are said to know.
The Iewes are of opinion IIIon that the whole World was made for MAN (even immediately for his sake) as Oxen with other beasts for tillage, or to bear burthens; and, as grasse was made for the Beasts. For some things were made for their owne sakes; and some for the sakes of others. All reasonable-creatures were made for their owne sakes: Vnreasonable-creatures and things without life, were ordained for others, not for themselves.
Now, if such things were made in respect of others, let us consider for whom they were, indeed, created. Shall wee think they were made for the Angels? Doubtlesse, no wise man will say that they were made for their sakes; because, the things made for the respect or sake of another, must concern either the making, or the continuance, or the recreation of those things for which they were made: For, they are made either in respect of the propagation and succession of their kinde; or of their nourishment; or to cover them; or to cure them, or for their better welfare and rest.
Now the Angels need no such things; for, they neither have any succession of their kind, neither want clothing, bodily nourishment, nor any thing else: And, if Angels have no need of such things, it is then evident that no other nature having place above the Angels; can have need of them; because by how much higher the place of it is, so much the lesse need hath it of supply or assistance from another.
This being so, we must seek out a Nature which is indued with Reason, and yet needeth such things as are aforementioned; and what other nature can be found of that sort, if MAN be passed over? Surely none: And if no other can be discovered, it followeth by good reason that both things void of life, and unreasonable-creatures, were made for the sake of MAN; and if they were ordained for him (as it is evident they were) then, that was likewise the cause why he was constituted the Governor also of those creatures.
Now, it is the duty of a Governour, to use those things which are put under his government, in such manner and measure as need and conveniencie shall require; and not to abuse them untemperately, or to serve voluptuously his owne delicate Appetite. Neither ought he to bear himself tyrannously or ungently towards those whom he governes. For, they that so doe (yea and they that use not mercifully, their unreasonable-cattell) are therein great Offenders; neither performing the part of a Governour, nor of a just man, according to that which is written, The just man hath compassion upon the life of his Beast.
Sect. 5
I. It is here proved, that neither things without-life, nor the unreasonable. creatures, were made for themselves; First, by arguments taken from the consideratiō of the nature and use of things without life. II. It is proved also by considering those creatures, which are void of reason, and which are (for the most part) very serviceable to MAN. III. And lastly, it is proved by considering those things which seeme to be rather harmfull then profitable to Mankind.
But some perhaps will say, that nothing was made in respect of another but every thing in respect of it selfe. Therefore, distinguishing first between things inanimate and those that have life, let us observe whether things void of life are likely to have beene created onely for their owne sake.
For if those things were made in respect of themselves, how, or upon what should living-creatures feed? wee see that Nature out of the earth produceth food both of fruits, and of plants, to every living-creature, some few excepted, whose feeding is upon flesh; yea, and those creatures which are nourished by eating flesh, doe feed on such beasts as are sustained by eating the fruits of the earth: For, Lions and Wolves, feed on Lambes, Goats, Harts, and Swine. Aegles also, and all sorts of Hawkes, devoure Partridges, Doves, Hares, and such like; which are fed with what springeth out of the ground.
Moreover, the nature of those Fishes which devoure one another, doth not so extend it self to all fishes, that they do generally devoure the flesh of one another; but it breaketh off in such as eate weeds and such other things as grow in the water. For, if all sorts of fishes had been inclined to eate the flesh of one another, so that no kindes of them could feed on any thing else, but on the flesh of themselves, verily they could not have long continued (no not for a small time) but would have beene utterly destroyed, some of them each by other, and the rest for lacke of meat.
To the intent then, that it might not so happen, certaine Fishes were so made, that they might abstaine from the flesh of the rest, and feed (if I may so tearme it) on the grasse of the Sea, that, by them, the other sorts of fishes might be preserved. These fishes feed upon weedes; other fishes feed upon them; Those, againe, are food for other greater fishes. So, by the feeding on such fishes as last of all doe eate the weeds of the Sea, (which come of the slimie waters) the substance of the rest of the fishes is successively continued.
Having reasonably demonstrated, that the Plants were not created in respect of themselves, but in regard of the nourishment and nature both of Men & of other living-creatures, it will be thereby manifest that such things also, were made in respect of Man and other 〈…〉 〈…〉 living-creatures, which are meanes and causes of the encrease and preservation of those interiour things: And if that be so, it will be as apparant that the motions of the starres, the firmament, the seasons of the yeare, the showers, and all such like things, were made in respect of those things without life afore-mentioned, and to the end that nourishment being continually administred unto them, the nature of such fruits might be perpetuated, and that Men and living-creatures also (for whom those were ordained) might bee preserved, by them.
IIIt resteth not to consider whether the nature of unreasonable creatures, was made in respect of it selfe, or for MAN’s cause: and sure, it cannot but be very absurd, to affirme that things incapable of understanding, and living only by an instinct of Nature (yea, things groveling toward the earth, and by their very shape declaring their bondage) should be brought into the world for their owne sake. Much might be spoken to prove the contrary, even so much as would spin out this one point to the length of a Treatise, if I should handle the same at large, and therefore I will briefly mention in this place, those things onely which are of greatest weight.
By seriously considering (as it were in a glasse or image) those things which are without us by such things as are within us, we should make a plain demonstration hereof; yea, and by considering the very substance of the things themselves, which are in question. For, if wee ponder in our minde that part of our selves, which is irrationall, and the parts thereof (I mean appetite and anger, which are ordained to serve the Reasonable-part) wee shall there see, that Reason ruleth, and that the unreasonable-parts, are ruled; that Reason commandeth, and that the other are commanded, and serviceable to such uses, as Reason will have them to bee subject unto; if MAN preserve that cōdition which doth naturally appertaine unto him.
Now then, if our part which is reasonable doth beare rule over our unreasonable-parts, which are within us; seemeth it not much more probable, that our reasonable-part should have dominion over such unreasonable-things as are without us? and that such things were ordained to serve our necessities? especially seeing it is according to the law of Nature that the unreasonable shold be subject to the reasonable, as hath beene declared by those things which are in our selves?
This may bee further manifested, by considering that divers creatures are made even fit for the necessary services of MAN. For, Oxen and all bearing cattell are naturally fitted for the tillage of the earth, and for bearing of burthens. Sundry other beasts of the field also, and many fishes and soules, for dainty feeding, yea, and singing-birds for our delight and recreation.
IIIAnd al-beit all things doe not alwayes serve to such pleasing uses, but that there are some which may seeme rather to harm and destroy man; it is to be considered that when those things were created, the speciall end of whose creation was at first for man’s service; all other things which might be otherwise usefull were then created also, that in the Creation there might bee no defect, or want of such things whereof there might bee afterward any use.
Neither were such things as are now accounted harmfull, exempted utterly from the profitable fruition of man; but, he by reason, doth, or may, fruitfully employ to his advantage, even the most venomous things. For, hee useth poisonous creatures to the curing of such harmes as come by those, and other venomous beasts, and to the curing of many infirmities other wayes occasioned. Such are the confections called 〈…〉 (whereof our Triacle is one sort) which reason hath invented, that by their owne power those things might be made to cōquer themselves, and procure health and safety (as it were) from conquered enemies.
Man hath also many other things of great vertue given unto him by his Creator, which being contrary to those mischievous things, have in them a power to withstand or qualifie their virulent operations; to remedy their hurts; and to defend him from their secret assaults. One thing serveth to one use, other things to other uses, and God hath so provided that all things should bee helpfull for the benefit and preservation of Man, yea and some things there be which are serviceable no way else.
Sect. 6
I. He sheweth why the creatures are now harmfull to MAN, seeing all things were at first created for his benefit: Exemplary demonstrations intimating how this mischiefe might be remedied. II. A briefe Elogium in praise of the excellent nature and prerogatives of MAN. III. This chapter is concluded, with a short exhortation, that a thankfull use be made of the high favours vouchsafed unto MAN.
That which hath beene formerly said touching the harme which MAN receiveth somtimes from the unreasonable-creatures, hath respect onely to the present condition of Mankinde in this life; for, if we looke back to the first time which was long ago, wee shall finde that none of the irrationall-creatures durst to be offensive unto MAN; but, that all of them were subject unto him, faithfully serving and obeying him, so long as he did master his owne passions, and subjected his unreasonable-parts to the part-reasonable. And when hee gave the reines to his owne affections, not subduing them to reason, but suffered himselfe to be over-mastered by the brute desires which were within him; it was very just, that (as it hath since hapned) he should be over-awed by the wilde-beasts, and by such other harmefull things as are without him.
For, after MAN had sinned, then began those beasts to be hurtfull unto him, which had else been serviceable; as may yet appeare true by those who have lived a supereminent life, and thereby prevented the mischievous assaults of such creatures. Of this, Daniel and Paul are exemplary witnesses: for, neither could the Lions finde power to seife the one; nor the Viper to fasten upon the other.
These things considered,IIwho is able to commend sufficiently the nobility of this living-creature? Behold, he bindeth together in himself things mortall and immortall; and knitteth up in One, things reasonable and unreasonable. In his owne nature, hee beareth the image of all creatures, and from thence is rightly called A little world. He is a creature, of whom God hath vouchsafed to take so much regard, that all created-things both present and to come, were for him created. He is that creature also, for whose sake GOD became MAN, and who shaking off his corruption, finisheth it in a never-ending immortality.
Yea, he is that creature, who being made after the image and likenesse of GOD, raigneth above the heavens, living and becomming cōversant with CHRIST the sonne of GOD, who sitteth above all power and authority; and no eloquence may worthily publish forth the manifold preheminences, and advantages which are bestowed on this creature.
He passeth over the vast Seas; he rangeth about the wide heavens, by his contemplation, and conceives the motions and the magnitudes of the stars. He enjoyes the commodities both of sea and land: He contemns the furie of wild-beasts, & the strength of the greatest fishes. He is learned in every science, and skilfull in Artificiall, workings. Hee communicates by writing, with whomsoever he pleaseth, though they be far distant; and is nothing hindred therein by the absence of his Bodie. He foretelleth things to come: he ruleth all, subdueth all, and enjoyeth all things.
He talketh with Angels, yea, and with GOD himself. He hath all the Creatures within his Dominion; and keeps the Devils in subjectiō. He searcheth out the nature of every thing, and is diligently studious in the knowledge of GOD. He was borne to be the house and Temple of the Holy-ghost; and he acquires the fruition of all these priviledges by Vertue and Piety.
But lest it may be thought, of some, that we proceed unskilfully, in setting forth so largely the praises of Man; (whereas wee should rather have contented our selves to proceed with a Discourse touching the nature of MAN, according to our first purpose) wee will break off our speech, in this place; though we are not ignorant, that by setting forth his preheminence and priviledges, we have not improperly prosecuted our intention to declare the Nature of MAN.
And, now, seeing it is IIImanifested unto us, of how great nobility we are partakers, and that we are a heavenly plant; let us not deface or shame our Nature, neither let it be truely said that we are unworthy of such gifts: nor let us foolishly deprive our selves of so great Power and Glory and Blessednes, by casting away the fruition of Ioyes that shall be everlasting, for the seeming possession of imperfect pleasures, which will endure but a while: But, let us preserve, rather, this nobility of ours, by doing good, by abstaining from evill works, and by a good-zeal, intent or purpose; For to such endeavours, (if we seek it by prayer) God alwaies lendeth his assisting hand.
Thus much concerning these matters: And now seeing it is the received opinion, that MAN consisteth of Body and Soul we will follow the same Division; treating first of the Soul, and therein passe by those questions which being over subtile, and difficultly understood, cannot be intelligibly expressed to many capacities.