Library › Nemesius of Emesa › On the Nature of Man
On the Nature of Man
Nemesius of Emesa, tr. Wither, 1636
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Considering how many professe Knowledge, few have attained the right way of it: and, those few are so much employed in labouring to keep the Truth from being smothered among the heaps of impertinent Volumes; and compelled to spend so much time in weeding out Heresies, and in discovering the fallacies of Error, that they cannot so improve themselves and others, as else they might.
Upon the Foundations laid by the Prophets, and Apostles, many sacred Buildings, were with comely uniformity erected by the Primitive Doctors of the Church; and, in every future Generation somewhat was, now and then, added (by the Worthies of their times) according to the first Patterns; and upon such occasions or necessities, as required the same, to the continuing and enlarging of Divine knowledge.
But, wee in this last Age have blinded the same with confused Opinions; and heaped upon them so many tedious Commentaries, so many false Glosses, and needlesse Treatises; that Students half outrun their course, before they can passe through that Rubbish, which obscures from them the directest Paths, and fairest monuments of Truth. Yea, some of our later Paper-works are so plaistered, glazed, painted, and sophisticated, according to the vanity of our newfangled-humours: and, othersome, are so durtily slubbered over, sutably to the homelinesse of our moderne-fancies: that the first insinuates a false beleefe, or a superstitious faith, to the disadvantage and dishonour of ancient simplicity: the later, a prophane neglect of all Piety & good order.
A good meanes (as I conceive) to prevent such inconveniences, is to bring into more frequent view, the Writings of these Ancients who lived so neer to the Apostles, that they cannot be justly suspected, as favourers, or parties to the factions of these later Ages. For, many of them, are (if not altogether unknown) very rarely perused, by reason of the numberlesse Novelties, which have wearied the Presses, and filled the Libraries of Europe.
Or, if an Ancient Peece, be accidentally discovered in this Wildernesse of Inventions, (by our Students of the later Editions) they seldome bring it, honestly, to light: But, either mangle it, as they please; or steale as much of it, as is generally plausible to trim, and stuffe out those Volumes, by which they purchase an undue opinion of being learned. The rest, they endevour to rake up againe in obscurity; that their Theft may be hidden: Or, (which is worse) that those Truths which they understand not, (or favour not) may be weakned.
For this cause, it well became us to revive, now and then, those Ancients, whose wisedome is usefull to moderate our controversies. Some, have already laboured happily in this way. And, I (who may well enough be reputed among such as have increased those Treatises, which keep more profitable Books from being frequently perused) doe now desire to make some satisfaction for the same: and, to that end, have published in English this Tract of Nemesius. who was one of the Champions of the Christian faith, whose Labours have been famously profitable in former times.
Though few are, now adayes, acquainted with him, you shall find him among the most ancient Greek Fathers: And, this Tract of his (which is pertinent to every member of man-kinde capable of Book-knowledge) was heretofore so wel esteemed, as to have been twice interpreted, out of Greek into Latine, (viz.) by Georgius Valla Placentinus, and Nacasius Ellebodius, of whose interpretations I have made use.
This Author was as honourable in his generation, as those that are more voluminous, and more frequently named: for, he was not onely so eminent for his Naturall Philosophy, as to be called (by way of excellency) NEMESIUS the Philosopher; but, so good a Moralist also, and so expert in the Lawes of the Romane Empire, that, the most Reverend, learned and devout Father GREGORIE Nazian: (among whose Poems are Verses written to this NEMESIUS) hath highly magnified him, both for his Learning, and uprightnesse: and left it witnessed, likewise, that he was dignified with a Presidentship in Cappadocia.
When those Verses were first written to our Author, he had not embraced the Christian Faith. For, hee was by them invited thereunto: And their invitation seemed to have taken so good effect, that he became a happy Beleever; an eminent Champion in the Christian Warfare; a Bishop of a City in Phoenicia, about the times of the Emperours VALENS and THEODOSIUS.
Some have doubted whether he were the same Nemesius mentioned by GREGORIE; onely, because he was a Lawyer & a Temporall Magistrate: But questionlesse hee that was once an Infidell, and afterward a Beleever, might aswell have been, also, a Divine, and a Bishop, after he had exercised the Functions of a Lawyer and a Iudge; seeing it is no new matter, that they should execute a double-calling, who have received a double portion of the Spirit.
For, in all Ages, (since Princes became Nursing-Fathers of the Church) it hath been usuall for Emperours, Kings, and other Free States, to make use of their Gifts, in Temporall Iudicatures, and in other publike Affaires, of whose Wisedome, and Faithfulnesse, they had experience in Ecclesiasticall Governments: yea, and it was no strange thing for men of say professions, to be called from common Affaires, to assume sacred Orders.
And (though some are undiscreetly offended thereat) it is not onely both convenient and comely, that Ecclesiasticall persons (who neither desire, nor ambitiously affect such Employments) should be, sometime, invited and authorized by their Soveraigns, to joyne unto their spirituall charge, an industrious care of the temporall welfare. But it so happeneth otherwhile, also, that this double Authority, (though it double the imployment) proveth so farre from being over-burthensome, or a hinderance to the due execution of the first single calling, that hee upon whō it is conferred, is thereby the better enabled to mannage both for the generall advantage: And we finde this double calling, to have been so often, so commendably, and so successefully practised in the most flourishing times, both of Iewish, and Christian Commonweales; that it may be still warrantably imitated, so often as Soveraign power shall be pleased therewithall.
Our Nemesius (whose manifold employments, and gifts of the Spirit, have perhaps, occasioned this digression, to some good purpose) embraced the Christian Faith, and received his Episcopall dignity (as it seemes by circumstances) long after his Presidentship: For, as by the words of GREGORIE may be collected, he had given faire testimonies both of his Prudence and Vprightnesse in that Office, before his Conversion: and his faithfulnes in the emploiment of that single talent; first vouchsafed, by the Common grace, was rewarded with a large encrease, through the speciall favour of GOD, as the sequele hath declared.
The Authors whom he nameth (none of them having lived since the Emperours aforementioned) are a probable argument of his Antiquitie; and so likewise, is the scope of this Treatise, and his manner of handling the same: For, according to this command, When thou art converted, strengthen thy brethren; the learned Converts of the Primitive Church, endevoured to fortifie their Profession (against the many heathen Philosophers who did then oppose it) by turning the weapons 〈…〉 〈…〉 of those enemies of Christianity against themselves; even by fooling their carnall wisedome, in their owne logicall reasonings; and by the Principles of their own Philosophie. And in this performance, our Author was both faithfull and painefull; as will appeare by the following Tract, worthy to be preserved and perused in all generations.
For in what age, will the knowledge of the humane nature bee impertinent, or to what person of that kinde? nay, what knowledge, save the knowledge of GOD is more pertinent? Or, how can GOD be well knowne, by him, that knoweth not himselfe? It is that knowledge which this Booke teacheth; and in my opinion the ignorance of rightly knowing our owne nature is one maine cause of the many absurdities, and unreasonable controversies which distract these times, yea, the ignorance thereof is a principall cause that so many wickedly blaspheme GOD, & unthankfully accuse him (without cause) of being niggardly towards them in the Talents of nature; and in requiring that of them, which hee hath not given them ability to performe.
Hence ariseth it also, that some consequently, and some directly make our good GOD the Author of all sinne; and MAN, not properly an agent, but a patient only in committing evill. From this Ignorance, likewise it proceedeth, that wee neither husband the gifts of nature (which is Gods common grace) nor endevour as we ought to doe, according to that ability which we have received: whereas, if wee knew what were given into our power, and what not; I think we should not so often, (as many of us doe) foolishly denie our essentiall propertie; but beleeve and worke, according to Sanctified reason.
Though our originall Nature were so depraved by our first parents fall, that wee lost our Well-beeing; yet wee lost not our Naturall-beeing, nor those Faculties, which made us capable of being renewed by speciall grace, when it should be tendred unto us. Though we fell very low, & were in a Downfall, in which we should never have left sinking; and from which wee could never have raised our selves, by any power remaining in our selves; yet we were not at the lowest by our Grand-fathers offence. For, the mercy of GOD, even IESVS CHRIST, stayed us from falling so low, as we had else tumbled; and from loosing absolutely our Rationality, or any thing essentiall thereunto, by that Transgression.
Yea, though the Will, and every other Powre of the SOUL were so maimed and bruized by the first Adam, that, like a broken Watch, their motions would have been still worse and worse, till they had utterly perished; and should never have moved rightly of themselves, (nor by any other meanes) unless the second Adam, had, at least, benefited us without our owne righteousnesse, as much as the first Adam harmed us, without our personall sinne: yet, no man lost by the first Transgression, so much, as hee may lose by his own fault.
By the first sinne, wee lost, indeed, our light, but not our eyes. And therefore, when GOD sent the light of MANKIND into the World, hee reprobated those, onely, who rejected it. And why? not because they saw it not; but because they loved it not. For, that they saw it, is manifest by that place, which said, It enlightens every one which commeth into the world. Yea, the reprobate Jews could not deny but that they saw it; for, our Saviour told them, that, if they could have truely denyed to have seene this Light, they should not have had their sins imputed unto them: which, (under correction) I take to be the meaning of his words.
Now, if they saw it, wee may truely inferre that they received of his fulnesse, that common grace, and the preservation of every naturall faculty, so far forth, as might have enabled them, to become the sons of GOD; whereas, by the neglect of that single Talent, they became losers of more then Adam lost them; even to lose the right use of their naturall faculties, and to be of a Reprobate sense; having eyes, that see not: eares, that heare not: and hearts as void of understanding, as the beast that perisheth. And, all this comes to passe through want of considering, what is taught in this Book, even for want of knowing what power wee have given us, and how wee are to exercise that power.
Let no man, therefore, despise this meanes of Instruction, nor prejudicately conceive (because it may have some expressions unsutable to their opinions) that NATURE is here magnified above GRACE, or in any measure equalled thereunto: or, that any power is thereto ascribed, derogating from the free mercy of GOD. Far is it from our Authors intention: and for ever, far be it from me, to become an instrument of publishing such Doctrines. There is not (in my judgement) one syllable in this Tract, which tendeth not to the glorifying of GOD’s Grace to Mankinde. For, whatsoever is ascribed to man, as being primarily in him by nature, is acknowledged to be the gracious gift of GOD: That which is affirmed to be left in him, since the fall, is confessed to have been justly forfeited, and yet preserved in him, by the free Grace of the same GOD: The good effects of all those Faculties, which are affirmed in mans power, were not (in my understanding) so much as thought, by this Author, (nor are they so conceived by me) to be wrought at any time without the continuall assistance of the holy Spirit: neither is the naturall power of man, or the excellency of his nature, here set forth for mans owne glory, or that he should arrogate anything to himselfe: But, that GOD’s first and second GRACE vouchsafed unto us, might the more manifestly appeare. And that it might not be onely said, but made evident, also, that the sinne and unhappinesse of every man, is of himselfe, and not of GOD: all which is implyed (though not directly expressed) by the scope of this Booke.
They affirme in effect, this blasphemy, that every sinne is GOD’s, (though in word they professe never so violently against it) who will not allow that MAN (as this Treatise declareth) hath some things naturally in his owne power. For, unlesse that be granted, hee should have as little sinne, as righteousnesse of his owne: and beasts or blocks might as well be reputed righteous, or sinfull, & as justly be termed Reasonable-creatures, as men: yea, and many other absurdities are beleeved and occasioned, by the ignorance of that, which is here taught.
Besides that, which is the maine scope of this Booke, divers brief testimonies of ancient Truths (lately suspected of novelty) are here and there, occasionally inserted; yea, and to some in these dayes, that which was the prime intention of this Discourse is, yet, as pertinent as when it was first written: For, there are not only as many still ignorant of their own Nature as heretofore; but, the same Stoicall Divinity, here opposed, and confuted, is, in some branches, so largely sprouted up againe, that, they are supposed to be ancient & orthodoxe principles of Christianity; and so are they cryed up by a multitude of modern voices, that few beleeve, Antiquity ever mentioned ought in contradiction to what they fancie to be the Truth.
To make it appeare otherwise, this Father of the Church speakes now in English, what he spake in Greek much above a thousand yeares past: And therefore, though it were true (which as yet, I beleeve not) that some of the later times have as learnedly handled the same subject; yet, because the noblenes of Truth, is other while suspected, when her Pedigree is obscured, I thought it not in vaine, to help to discover her Antiquitie, by the publication of this Author.
You have him (if I am not much deceived) according to his Genuine sense, though not every where grammatically interpreted; for that were but to play the part of a Pedant. And because a shew of tediousnes, might make the same lesse profitable, I have not only caused him to speak as briefly and as plainly to the meanest capacities, as I possibly could, (which is not easie in a Subject of this nature) but to prevent wearisomenes, and render it the more usefull, I have divided the longest Chapters, into equall Sections; & before every Chapter and Section, summed up the principall Contents of the same. Which will bee easefull unto those who have not leasure to read out long continued Discourses; especially when they have some speedy occasion to collect the Testimonies of Antiquitie.
Now that I may every way (as much as in me lieth) keep my Nemesius from being either misconceived, or misreputed; I beseech my common Readers, to bee very heedfull in the perusall of him, least through want of understanding in themselves, they censure him to be an Author not Intelligible, (as it hath pleased them to censure a learned writer now living) for such halfe witted people, as are neither capable of the mysteries of Nature, nor of such tearms, as may properly expresse them, should learne to know, before they presume to censure: which will never bee attained, without humility & some diligence.
Let them please to be heedfull also, when this Author speaks in his own person, and when in the person of others: for, sometime he bringeth in Arguments, and continued disputes, out of Ethnick Philosophers, (with all their circumstances, to confute their fellowes; and if it be not well observed when hee so doth, some heathenish proposition, (interlaced therewith) may be wrongfully taken for his opinion: And, perhaps also a well meaning expression may bee misunderstood, contrary to the minde of the Authour, by a little obscurity in the Text, or by want of heeding, how his intention may be discovered in other passages of the same Booke.
Nemesius hath heretofore suffred in this kinde, even by no worse men, then his two Latine Interpreters; and one of them hath charged him with being of their opinion, who beleeved the Transmigration of Soules, whereof hee was no way guilty, as may be made probable, not only by sundry expressions in this Tract; but by those words also, from whence this misconceit arose; they being interpreted, as I understand them.
They are to be found about the beginning of the seaventh Section of the second Chapter, and speake to this effect. Iamblicus (saith he) hath affirmed in his Booke called MONOBIBLON, that the changing of Soules never hapneth from men to unreasonable creatures, nor from unreasonable creatures to men: but from Beasts, to Beasts, and from men, to men and in so saying, hee hath not only conjectured very well of Platoes opinion, but of the Truth it selfe.
By these last words, Nemesius hath seemed to justifie the opinion, both of Iamblicus, & Plato, touching Transmigration of Soules. Now this clause I have understood as if it said thus, rather: And in so saying, hee hath not only well guessed, but in my judgement expressed the very truth of Platoes opinion. Let the learned judge, whether the Greek words will not well enough beare this Version (though not in a strict Grammaticall sense) especially since the context proves his opinion concerning the Soule to be the same which is generally beleeved among Christians, for my part, till I see more cause to suspect the contrary, I shall alway so conceive of it.
That which is mentioned by another concerning his opinion touching the Soules preexistence before the Bodie, is not a matter of faith, or so precisely decided, as that he or we are (for ought I know) obliged, to be peremptorily for it, or against it; and therefore I my self have not yet so much thought upon it as to resolve which way to encline: or what to answer for him. If any man can assure me whether part is without errour, that will I embrace; and I am perswaded so would Nemesius have done, if any man could have proved unto him that his opinion was erroneous, in that point; which if others beleeve of him, (as they have no just cause to the contrary) no more needes to be spoken of this matter.
If any be offended that hee argues philosophically, rather then by proofs of Scripture, and citeth Moses not as a Divine Prophet, but a Wiseman; Let them consider, that hee had such to contest withall, as neither beleeved the Scriptures, nor ascribed more unto Moses, or any other, then the Reasonablenesse of their affections seemed to deserve; The alledging of Scripture, therefore, to such men, had been to cast pearles to swine, and more to the derision, then to the honour of his cause. This course was practiced by the Apostles themselves; To the Iewes and beleeving Gentiles, they brought the testimony of the Prophets: but to Unbeleevers, they cited their owne Poets, or convinced them by Reason.
…: For he himselfe saith, Cap. 2. Sect. 7. To us the Doctrine of the divine Scriptures are al-sufficient, &c. but against those who embrace not the Scriptures (as wee Christians doe) we must prove by Demonstration, &c.
In these times, there be many, who though they deny not the letter of the Scriptures, yet they doe as bad (or worse rather) for they deny the true sense of them, and make interpretations according to their owne lusts and fancies. To these also, the holy Scriptures are impertinent proofs, till by some reasonable Demonstrations we can make them understand and confesse their true meaning: And some of these have so long, and so violently professed against Reason, as unusefull in the consideration of the Divine mysteries, that there is little hope either to work upon them by a rationall dispute, or to convince them by divine Authority, till GOD shall forgive their deniall and abuse of his common graces, upon true repentance for the same; and restore the Vnderstanding which is worthily darkned by that sinne: and for enlightning whereof, this Treatise, may perhaps become helpfull.
Other things might bee here declared, to prevent prejudice, and to shew forth the use and profitablenesse of this Booke: but lest they make this Preface over-large, I wil here conclude, and commit all to Gods blessing.