The nature of man A learned and usefull tract written in Greek by Nemesius, surnamed the philosopher; sometime Bishop of a city in Phœnicia, and one of the most ancient Fathers of the Church. Englished, and divided into sections, with briefs of their principall contents: by Geo: Wither.

SECT. 6.

I. He sheweth why the crea∣tures are now harmfull to MAN, seeing all things were at first created for his benefit: Exemplary demonstrations intima∣ting how this mischiefe might be remedied. II. A briefe Elogium in praise of the excellent nature and prerogatives of MAN. III. This chap∣ter is concluded, with a short exhortation, that a thankfull use be made of the high favours vouch∣safed 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 Man∣kinde in this life; for, if we looke back to the first time which was long ago, wee shall finde that none of the irratinall-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 sub∣duing them to reason, but suffered himselfe to be o∣ver-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 superemi∣nent life, and thereby pre∣vented the mischievous assaults of such creatures. Of this, Daniel and Paul are exemplary witnesses: for, neither could the Li∣ons finde power to seife the one; nor the Viper to

fasten upon the other.

These things conside∣red, [ II] who is able to com∣mend sufficiently the no∣bility of this living-crea∣ture? 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 vouchsa∣fed to take so much re∣gard, 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 im∣mortality.

Yea, he is that creature, who being made after the image and likenesse of GOD, raigneth above the heavens, living and be∣comming cōversant with CHRIST the sonne of GOD, who sitteth above all power and authority; and no eloquence may wor∣thily 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 con∣templation, and conceives the motions and the magni∣tudes of the stars. He en∣joyes

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 communi∣cates 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 en∣joyeth all things.

He talketh with Angels, yea, and with GOD him∣self. He hath all the Crea∣tures within his Domini∣on; and keeps the Devils in subjectiō. He searcheth

out the nature of every thing, and is diligently studious in the know∣ledge of GOD. He was borne to be the house and Temple of the Holy-ghost; and he acquires the frui∣tion 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 set∣ting

forth his preheminence and priviledges, we have not improperly prosecu∣ted our intention to de∣clare the Nature of MAN.

And, now, seeing it is [ III] manifested unto us, of how great nobility we are partakers, and that we are a heavenly plant; let us not deface or shame our Na∣ture, neither let it be true∣ly said that we are unwor∣thy of such gifts: nor let us foolishly deprive our selves of so great Power and Glory and Blessednes, by casting away the frui∣tion of Ioyes that shall be everlasting, for the see∣ming possession of imper∣fect 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 al∣waies lendeth his assisting hand.

Thus much concerning these matters: And now seeing it is the received opinion, that MAN con∣sisteth 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, can∣not be intelligibly ex∣pressed to many capaci∣ties.