Paradoxes, problemes, essayes, characters written by Dr. Donne, dean of Pauls ; to which is added a book of epigrams ; written in Latin by the same author ; translated into English by J. Maine D.D. ; as also, Ignatius his Conclave, a satyr, translated out of the originall copy written in Latin by the same author, found lately amongst his own papers.

VIII. That Nature is our Worst Guid.

SHall she be guide to all Crea∣tures, which is her self one? Or if she also have a guide, shall any Creature have a better guide then we? The affections of lust and anger, yea even to err is na∣tural, shall we follow these? Can she be a good guide to us, which hath corrupted not us only but her self? was not the first Man, by the desire of knowledge, cor∣rupted even in the whitest inte∣grity of Nature? And did not Na∣ture, (if Nature did any thing) infuse into him this desire of knowledge, and so this corrupti∣on in him, into us? If by Nature we shall understand our essence, our definition or reason, nobleness, then this being alike common to all (the Idiot and the Wizard be∣ing equally reasonable) why should not all men having equally all one nature, follow one course? Or if we shall understand our incli nati∣ons:

alas! how unable a guide is that which follows the tempe∣rature of our slimie bodies? for we cannot say that we derive our inclinations, our minds, or souls from our Parents by any way: to say that it is all from all, is er∣ror in reason, for then with the first nothing remains, or is a part from all, is error in experience, for then this part equally impar∣ted to many children, would like Gavel-kind lands, in few genera∣tions become nothing: or to say it by communication, is error in Divinity, for to communicate the ability of communicating whole essence with any but God, is utter blasphemy. And if thou hit thy Fathers nature and inclination, he also had his Fathers, and so climbing up, all comes of one man, and have one nature, all shall imbrace one course; but that cannot be, therefore our com∣plexions and whole bodies, we in∣herit from Parents; our inclina∣tions and minds follow that: For our minde is heavy in our bodies

afflictions, and rejoyceth in our bodies pleasure: how then shall this nature governe us that is go∣verned by the worst part of us? Nature though oft chased away, it will return; 'tis true, but those good motions and inspirations which be our guides must be woo∣ed, courted, and welcomed, or else they abandon us. And that old Axiome, nihil invita, &c. must not be said thou shalt, but thou wilt doe nothing against Nature; so unwilling he notes us to curbe our naturall appetites. Wee call our bastards alwayes our naturall issue and we define a Foole by nothing so ordinary, as by the name of na∣turall. And that poore know∣ledg whereby we conceive what rain is, what wind, what thunder, we call Metaphysicke, supernatu∣rall; such small things, such no things do we allow to our pliant Natures apprehension. Lastly, by following her we lose the plea∣sant, and lawfull commodities of this life, for we shall drinke water and eate rootes, and those not

sweet and delicate, as now by Mans art and industry they are made: we shall lose all the neces∣sities of societies, lawes, arts, and sciences, which are all the worke∣manship of Man: yea we shall lack the last best refuge of misery, death, because no death is naturall: for if yee will not dare to call all death violent (though I see not why sicknesses be not violences) yet causes of all deaths proceed of the defect of that which nature made perfect, and would preserve; and therefore all against nature.