Library › Nemesius of Emesa › On the Nature of Man
On the Nature of Man
Nemesius of Emesa, tr. Wither, 1636
I. Of Providence; and first, that there is a providence, and for what good causes, both…
Sect. 1
IT is already sufficiently proved, that man hath freewill; as also wherein his freewill consisteth, and for what cause he was created with freewill.
Now forasmuch as every one who purposeth to murther a man, doth not alwayes put the same in execution; but sometime fulfilleth his murtherous intent, and sometime not, because his purpose being hindered, hath not effect according thereunto: And wheras we have said that providence is cause therof, & not destiny; It followeth consequently, after the Tract of things which are in our power, that we speak next of Providence.
We will divide our discourse into three parts; the first, proving that there is a Providence; the second, shewing what Providence is; and the third, What things belong unto Providence.
As for the Iewes, unlesse they be mad, they cannot be ignorant that there is a Providence, knowing the wonders which GOD wrought in Aegypt; and hearing of those things which hapned unto their Fathers in the wildernesse; wherein most manifest visions of Providence appeared more clearly unto them, thē by those things which wee now see with our eyes. And they had also many evidēt proofes that things were done by Providence, both in their Prophets, and in their Babylonish captivity, which leave not any just occasion for them, to be doubtfull of the same. As for the Christians; they have not onely all those things which hapned unto the Iews, to preach unto them that there is a Providence; but also that admirable work of Providence, above all other most divine, which containeth in it that exceeding great favour towards man, which passeth common beliefe; I meane, that GOD should take unto him a Body for our sakes.
But seeing wee must IIreason the matter, not with such onely, but also with heathen men. Wee will therefore endeavour to prove there is a Providence by such other things as are also in credit with them. And that there is a Providence, may be proved by those argumēts wherby we prove that there is a God.
For concerning the continuance of things and especially such as are subject to generation, and corruption; and the scituation, and order of all things that are, being alwayes preserved after one maner; and the course of the Starres nothing altering at any time; and the circuit of the yeare, and the returne of the season of the yeare; and the equality both of the night and of the dayes of the yeare, so that either of them is both increased and diminished in the same proportion of time: how might all this continue under so conformable a government, if it had none to rule it by his Providence?
Moreover, the punishments which follow sin; or (which is of more import) the detecting of murthers, and offences themselves, which are often bewrayed (when there is no witnesse of the deed) by some circumstances; doe shew that there is a Providence.
Both the Scriptures of the Hebrewes, and the writings of the Heathen, are full of stories to this purpose. Of this nature is that which is written of Susanna: and in prophane bookes, there is a story to the same purpose of Ibicus the Poet.
For, when this Poet was murther〈•〉d by certaine ruffians, where none were in presence, either to assist him, or beare witnesse of the assault which they made upon him; he seeing Cranes not far from him, cryed out and said, oh yee Cranes, be you revengers of this murther.
And so it fell out, that when the Magistrates of the City where he lived, endeavoured to seeke out the committers of that murther, and could not finde them: The people being assembled together into a common place for that intent; the Cranes flew over them; whereupon the murtherers espying them, laughed outright, and said, loe, where they flie that should revenge the death of Ibicus: which being overheard by one that sate next unto them, and declared to the Magistrates, the said murtherers were thereupon examined, and confessed the fact.
There be very many of such like things, recorded by ancient writers, which if a man should collect together, would enlarge this Treatise to an infinite length.
And though all offenders be not descried; but, that some do quite escape the publike stroke of Iustice; yet let no man for that cause deny that there is a Providence. For the Providence of GOD, taketh care of men, (and brings thē to repētance) not one way alone; but after divers and sundry maners.
Furthermore, the composure, and proportionable knitting together of those bodies, which are subject unto generation, and corruption, and there being kept alwaies alike (according to their severall kinds) is not the least argument proving that there is a Providence, seeing the great care (and wisedome) of divine Providence is very manifest in every part of the body; as they who will take paines to peruse them, may learne out of those many Treatises, which are made upon that subject. Yea, the varieties which are in the colours of living-creatures, and their keeping alwayes the same comely mixture and proportion, are proofes of a Providence.
And among such things IIIas are generally confessed by all men, one evident proofe declaring there is a Providence, is that universall consent of men in all times, and of all nations, that wee ought to serve GOD, both by Prayers, and Oblations. For if there were not a Providence to governe the affaires of this world, who would pray? or to whom should we make our petitions?
Moreover, that earnest desire which is in us, to do good unto others (and which they naturally, and very diligently endeavour, whose mindes are not perverted) is a plaine demonstration that there is a Providence. For having received a benefit which we are not able to recompence, wee are the more desirous to be somway helpfull to them, who are not able to requite us for the same.
If Providence were taken away, then every man should be permitted to be injurious, according to the power hee hath to doe wrong. There would also be no giving of almes, nor any feare of GOD among men; and therewithall vertue and piety would be quite rooted out. For if GOD had not a provident care of every thing; neither did punish evill-doers; nor encourage those that were well-disposed nor defended innocents from oppression; Who would worship GOD? or who would serve him, that could be no way profitable unto them?
If there bee no Providence, all prophecies, and the fore-knowledge of things, are likewise overthrowne. But even those things which happen out before our eyes, almost every day, are manifestations of the same: For, GOD often appeareth unto us in our necessities (by supplying our wants in an unexpected maner) many have beene cured of their infirmities, by that which hath beene revealed unto them in dreames; many predictions of things to come have beene truely uttered in all ages. And many who have embrued their hands in innocent blood, or committed such like heynous offences, have been horribly terrified night and day.
From the goodnesse of God, his Providence may also be inferred; for hee is the most excellent Good; and as he is good, he is inclined to bee good and beneficiall to others; and if he be inclined to be beneficiall to others, he is inclinable also, to have a Providence over others.
What need I speake here of those workes which belong unto the Creation? of their proportion? of their harmony? of their scituation? of their order? or of the use whereunto every thing serveth in the whole world? seeing all things may evidently appeare to have beene perfected in such maner, that nothing should have been in good plight, if it had beene otherwise then it is now: and that nothing can well be added, nor any thing be conveniently wanting in any of those things which were made thorowout the world: For, both by wisdome, and providence, all things therein were created in a comely and perfect maner.
Sect. 2
I. Of the difference betweene Providence, and Creation; and of their distinct workes. II. Of the wonderfull Providence of GOD, in the manifold, and unlike visages of men. III. The same Providence is illustrated by the great diversity of colours whereby the severall species of every kind of living-creatures are distinguished.
But wee will defer the full explanation hereof, untill we shall have occasion to speake of the Creation, lest wee should fall into that oversight whereinto those writers have slipped; who extoll GOD’s creation instead of his Providence; when his Providence was their Theme. For though indeed Creation gives us an occasion to treat of Providence; yet so great is the difference betwixt them, that they are farre from being one.
It is the worke of Creation to make well those things which are made; but it is the part of Providence to conserve and take care for such things. And these two are not alwayes altogether in one; as wee may perceive by those men who are conversant in arts and mysteries. For, some when they have made a thing well, give over there, and take no more care for the thing which they have made; as Carpenters, and Painters, and the makers of other handy-craft workes: and some other, doe no more but provide, and take care for the preservation of those things which are under their charge; as heardmen, and shepheards.
These things considered, it will become us, when we treat of Creation, to shew that all the things which were made, were exceeding well-made: and to declare when we come to speake of Providence, that God was diligent in the preservation of those things which he had well created.
By this providence it comes to passe, that men beget men, that beasts are engendred of beasts; and that every thing springs from his owne, and not from any strange seed. And whosoever shall averre, that every thing (after it is once made) proceeds forward as in a certaine race; he cannot chuse but confesse also, that after a thing is created, there must be alwayes a providence to governe the same. For in that the thing created proceedeth on in a course, it is even thereby manifested, that together with creation, there was laid a foundation of providence, to whom belongs the governing of al things after they are created: and he saith (in effect) that he which first made all things, and he which governes them by his providence, when they are made, is but one, and the same GOD.
Whosoever beholds the IIvisages of men, to bee so many thousands, and yet to differ so much from each other, as that no one is like any of the other in all respects; hee cannot chuse but admire the work; and if he well consider the cause of it, shall easily find that it is divine providence by whom so many different, and distinct features and countenances, were brought forth.
For if our visages should be all of the same forme and moulding without any alteration, how great a confusion would there follow? In how much darknesse and ignorance should man be kept? None should know his familiar acquaintance, from a stranger, nor be able to discern a wicked enemy from an honest friend; but all things would be confounded together in one masse, according to the opinion of Anaxagoras.
Moreover, if this had beene so, there had not beene any cause why men should have been forbidden to company with sisters or mothers: neither would many have refrained from theft, rapine, or from offering any open violence or injurie to others, if they could but contrive their present escape: For though afterward they were seene, none should be able to distinguish them from other men.
Neither could any law be executed; nor any common wealth well ordered; neither could fathers or children know each other; neither could any thing pertaining to humane affairs be well, or orderly affected; because men should be as it were blinde, not discerning between man and man; and bee no way helped by their eyes, except it were in discerning the age or quantity.
This benefit we gaine by providence, that it prevents these inconveniences and confusions, by making a variety in the visages of men, alwayes, in all places, and at all times. And it is a strong argument also to prove that this providence extendeth unto every particular; in that every particular man is known one from another, by his portraiture, by his proportion, by his visage, and by his voice.
For mans visage is not IIIthe onely marke whereby we may discerne him; but (as if that were not enough) providence hath added another distinction for our more advantage; even the diversity of colours also, to the intent that the weaknesse of our nature might bee assisted divers wayes: And I suppose likewise, that many of those living-creatures, which in their generall kinde, have in appearance but one shape (and colour) as Dawes and Crowes; yet there may be certaine visible differences, whereby they might bee distinguished by good heed; and whereby they discerne each other when they should couple together. For though many Dawes and Crowes bee gathered together in one place; yet in their coupling, they discerne each other; and every male and female know their owne mate.
But how could they know each other, if every one of them had not some proper distinction in the shape; which (though not easily perceived by us) might be well enough discerned by thē, through a naturall instinct; they being creatures of one kinde?
Lastly, the signes, and oracles, and sooth-sayings, and wonders, which are from above (for now I direct their discourse to heathen philosophers) and which (as they affirme) doe by their owne force make good the events of such things as are declared by them, have (no doubt) their significations, by the vertue of providence; and have thereby also, a true effect, according to the same significations.