the passing from dangers to secureness You will find wrath hatred envy desire of domination to be most weake passions if you compare them with feare This Chimericall passion is of greater force then those reall ones if we will beleeve an eminent Polititian Many and true provocations saith he had Otho to adventure himself to obtain the Empire Desire of domination a riot even burthensome to a Prince Poverty scarce to be tolerated by a private man Anger and hatred towards Galba Envy against Piso He feigned but one only of these passions to make him the more to affect it and that was Feare What makes Tyranny so pleasing but the love of danger Where it is great he can desire no more where it is but small he encreases it where there is none he feigns it Yet the tragick scene of these men is full of bloud unjustly spilt sometimes of guilty sometimes of half guilty and sometimes of innocent men I should say only of innocent for the greatest fault that Tyrants punish deserves the the name of the greatest innocency But if if this man be not yet grown so inhumane as to feign a fear where there is none yet he seldome reserves so much humanity as not to grudge and bemoane himself because there is none Tiberius comes into the Senate house he finds all the Senators to second his thoughts and flattter his actions No body Contradicts him no man provokes him He goes forth angry and enraged Calls them base men prepared for slavery He was troubled and molested saith the Author with such base servility he was ashamed said I of having caused it He was sorry I now say that he had lost that feare which was the Seminarie of his delights Plato and Tacitus also knew peradventure that to be true which I said though they did not explaine it They call a Tyrant unhappy not by reason of any outward feare which he with pleasure and delight satisfies by the death of sometimes one sometimes another Citizen But by reason of the inward feare which insensibly gnawing his entrailes lets him neither find rest nor hope for remedy If the griefe and paine of this did not counterpoise yea go beyond the pleasure and delight of the other we should amongst the Pagans reckon more Tyrants than Princes There is a Character imprinted in mans Nature by God which we call Conscience to the end that even who those may feare him who not know him Contenting himself rather with not being known then not feared to the end that the world should not be lost for want of feare nor men arrive to the extreme of wickednesse Alcibiades becomes Socrates his Scholar He addicts himself with much fervency to the learning of Sciences and with as much eagerness follows vices He studied greatness more then goodness to counterpoise not to forgoe his defects going forwards in acquiring vertue as a means to satisfie his ambition Which he cannot attain to by being admired by the lesser number namely the wise if at the same time he be abhorred by the greater number which are the ignorant He would be like the bad because many and because he would not become an enemy to many for not being like them He had his intent with reproach whereas he might have had it with commendation if he had outwardly habited himself with the vulgars qualities which are not vices and inwardly with wise mens that are vertues This had joyned in him those two so contrary elements the wise and ignorant in the same manner as the aire linkes the elements of fire and water together He that will gain a man let him not be his adversary or at the least let him not shew himselfe to be so for otherwise he will flye him If he cannot make himself semblable let him feign to be so if he means to be followed Resemblance is of great vertue every one celebrates it and peradventure none understand it The like doth not attract the like because it is the like but because the similitude is joyned with superiority otherwise iron might draw iron and if by vertue of resemblance it should receive force from the loadstone it also might do it He is deceived in Physick that thinks Rhubarb draws bilious humours because it hath a resemblance to them â—he resemblance causeth it to find no resistance but the superiority draws In Musick the unison which meerly resembleth is disliked and rejected as dissonant and the eight is admitted and approved as harmonious it adding nothing to the resemblance but superiority In policy to be of one and the same Province of the same Language and custome if there be no superiority brings forth a Republick or Common-wealth if there be a superiority it produces a Principality The Tribe of Iuda sees David grown great they say he is their brother and follow him he was so before and yet no man stirred He that thinks love to grow from resemblance what reason can he give for its being seldome enterchangeable being it should alwaies be so unless superiority added unto it perswade the enterchange This instinct of similitude either of suffering ones self to be drawn or of voluntarily following superiority often proceed from a desire of advancing to a greater perfection or of preserving that degree which one hath received from it for which purpose the resembling eminent is held a more fit Instrument then any other So the coldnesse of the earth which is not entire is preserved by that of the water which is fulâ—y perfect the humidity of the water by that of the aire the heate of the aire by that of the fire and all thesâ— by the virtuall qualities of the heaven which the inferiour ones eminently containe Alcibiades invited with other Nobles by Nicetus to supâ—er contemnes the invitation He makes himselfe drunke at home thâ—n goâ—s to his friends house takes away the one halfe of his plaâ—e and without any more adoe returnes to his owne hoâ—se The guests wonder at Alcibiades insolency and admiâ—e Nicetus patience He answers that he ought to thanke him foâ— that part which he had left him All troubles have their comforts and many poisons their antidotes He that instead of eating the vipers back eats its head and taile will not be cured he that with an ill looke lookes upon trouble when he might doe it with a good one will not be comforted One that were in love as Nicetus was with him that causeth the trouble would take an occasion to thanke him for it and he that hath been so hath done it Man doth not looke upon troubles with a good countenance because he contents not himselfe to come out of trouble at even hand by onely remaining comforted He is desirous to gaine sometimes compassion and with a female weakness makes moane sometimes repute and esteem and with a manly courage endures it This last though for the most part he shew a good countenance and the other see it yet will he not seeme to others
understanding and will and annihilate I was almost going to say his free will unman himselfe and grow beast leaving to emulate Angels and making himselfe like to a horse or mule Can he then thinke you alter nature gaine a new temperature and command that influence which hee cannot change The greatman came into the world amongst the Jews hee who indeed onely deserved the name of man presently his Country Parents and Tutors are enquired after His Country they know to bee Nazareth whence no good can come his Father they beleeve to be a Carpenter they doe not find he had any Masters or Tutors because they will not consent that man should found unto himselfe this greatnesse And not acknowledging it to proceed from Divinity because they cannot attribute it to the nature of his Country nor education of his Tutors they will have him possessed by a Devill What worser country was there then Bethsaida what better country-men then Peter Andrew John James and Philip. There could be no better Tutors and Mastors framed to teach vertuous actions and give good documents then Socrates Plato Aristotle and Seneca nor pupills and Schollars that could make lesse use of them then Alcibiades Dionisius the Titant Alexander the great and Nero. What father could be more Philosophicall then Marcus Aurelius And more learned and eloquent then the Romane Oratour and who was a more brutish Son then â—ommodus or more ignorant then Tullus Tullie forgot that which he had by experience found to bee true in his owne family and judging nature which for the most part erres to be alwayes in a certainty pretended th' Ethicks to be the work of Aristotles son imagining so eminent a Father could not have a son but of a soveraigne understanding And suffering himselfe to be overcome by the force of that argument the invaliditie of which he himselfe had experimented seemed to beleeve his sonnes case to be rather the limitation or exception of that rule then the confirmation of another contrary one He that sets downe the Probleme rests not at making learned Fathers infortunate in their children but goes further yet and affirmes ignorant men to be happy as if engendring of evill were the counterpoise of a good understanding and the comfort of ignorance the begetting of wisedome He frames hereby an exception to two approved rules Namely that no man can give that which he himselfe is not owner of And that goodnesse is of its own nature communicable One exception makes for ignorant men if they can bestow understanding which they themselves want upon their children And the other is adverse to learned men if they cannot communicate unto their issue the greatest good they possesse He saith also that the wise man is alwayes working with his intellect he is not attentive in the act of generation nor takes no great delight therein he ejects seed without spirit with a moderate pleasure contemplation distracting him from it But a blunt fellow wholly immerged in the act casts forth abundant vigorous stuffie seed and full of spirit But this proves rather the ability of the body then the vertue of the mind and that the one should have children of a soft and weake constitution and the other of a strong and robustious the greater abundance of seed causeth not more plenty of braine if the greater quantity of spirit produceth not a larger portion of understanding If it be a stuffie seed nature frames thereof much bone and a massie cranium and these being thick hinder the intellects contemplation and like a soggie and dark mist hide the beauty of the images from it The understanding requires mild and tender organs and there they will be heard subtile and cleere spirits and there they will be thick and cloudy The Philosopher from the robustiousnesse of the complexion argues a weaknesse of the intellect and concludes a strong one in a weake constitution How true soever the Probleme be in that part which concernes ignorant Parents I will go another way to unfold that which belongs to learned fathers because many though not peradventure most times we see it confirmed by experience Amongst creatures man hath the most braine amongst men the wisest or he that may be so The matter is viscous and cold it hath need of much aid to draw nourishment unto it and much spirit to digest it These are instruments of the naturall heat The soule makes them hers and taking them away from concocting raiseth them to contemplate if not against yet out of and beyond their own nature and because she would have them reach unto that which they doe not she subtilizeth them dasheth them together and tormenteth them they being subtilized evaporate tormented doe wast and weary are corrupted The naturall heat wanting for a time its instruments and having gotten it againe weake it workes not being made unable and growen feeble Man's proper place is the earth raised up into the aire he is disordered in the water he drownes in the fire he burnes The spirits place is the body which soaring above the matter afflicts and destroyes it selfe The seed according to the most eminent Physician for the most part proceeds from the braine if this be weakened it will not be powerfull to beget a male if there bee one begotten it is on the womans side Hyppocrates saith that those who are borne oftwo masculine seed prove Heroes Those that are borne but of one if it be the mans it foretokens greatnesse if it be the womans they become effeminate If this solution doth not please thee say that the forming power makes use of the seed to make the spermaticall parts and of the menstruous bloud for the sanguine Of mans weakened seed it will make a very weake braine of the vigorous bloud of the woman a strong liver and heart The rationall part will be inferiour to the irascible and concupiscible so the man will prove ignorant and vicious These documents will unfold severall Problemes This is the reason why brute beast are not so subject to catharres as men because they have a lesser masse of braine They need lesser quantity of spirits to concoct and preserve them better because they employ them not in contemplation A Philosopher by chance was deceived in the solution of this Probleme he attributed the cause to mans upright figure which being like a Limbeck easily attracts the vapours unto it He knew not that distillation is not onely by ascent but also by descent and in a plaine If a Limbeck be not like the figure of a brute beast it may be like a serpentine or winding still and the former distillation being more subtile the latter grosser a beasts head will be more aggravated then a mans Behold how the good sonne is the fathers glory and the bad one the mothers sorrow either because he is born of her seed or because the root springs out of her blood she predominating in the production of the heart and liver fountaines of all
forced and constrained act which hath no merit at all in it becomes free and meritorious And this is or I am deceived a better grounded and more effectuall reason then Seneca's where he intends to prove that a wise man is uncapable of becoming a slave because that working along with the current which runnes with the actions of the understanding and the will hee alwayes freeth himselfe and findes rest in all things Socrates would not be defended his Reason was because hee would dye free and not forced But because men of this constitution and marked with this Noble Character are very rare by an unknowne motion of Nature which in its actions is a longing desire and anxiety to preserve the freedome of will domination is hatred And thence it comes that he who is mightiest either in Citie Senate or Court wounds the eyes of him who comes newly thither with so much force that it imprints thereon a dolorous character If he meets with an unadvised harebrained man he openly opposes him and declares himselfe to be his enemy If with a subtile one he makes himselfe his companion and choaks him under colour of friendship The one is like the Summer heat which gently disperseth the naturall heat with another semblable to it The other like a Winter cold with its contrariety oppresses it The first way is hard to begin well if he presently gets not the upper hand the second to end if he do not attaine at all to it The operation by way of similitude findes lesse resistance because it seeks onely free passage and not the ruine That by contrariety findes a greater because it aimes onely at annihilation And therefore the water is easily overcome by the aire and hardly destroyed by fire Caesar had three great enemies Cato totally opposite Pompey his semblable and Brutus mixt Cato gave him occasion of shame not of feare Pompey went neare to overthrow him Brutus killd him with being semblable to him but could not overthrow him by his being different But if Sylla Pompey Caesar and so many other men of worth and valour happily came to be great by becoming friends to those who were greater How can Alcibiades his way be commended who went about it by opposing them Those Romans found the great ones divided the Athenian agreed and united Where there is partiality or faction it is best to become a friend and an opposite where there is no enemy It is too hard to sight against two or more if they be opposites in Physick Moralitie or in Policie if two unite against him that sets upon them which comes ordinarily to passe makes the issue of the undertaking impossible The want of the chiefe instrument namely discontented persons makes the beginning of the enterprize hard And in such a state of affairs though you make some such yet they doe not long last such because that he who discontents himself with one quickly is contented with another The enmity of great ones makes a man to be esteemed generous and is the true way either to rise or ruine quickly It is difficult to enter into it without losing ones self in the very first steps but if thou get but a little way on thou wilt soon have a companion and find help Every one applauds thee because a new valour causeth as much admiration as a new starre doth gazing Envious men assist him because they are ashamed to yeeld the offended because they seek revenge the discontented satisfaction and all in generall because they unwillingly bow to that great one and being brought under they rejoyce when thy finde one that will not bow to him They take heart from the example and favour him as one that should free them from sordid slavery and abject suffering They are deceived in beleeving that if they make him superiour they can without any resistance bring him againe to an equality But if they were not deceived and did believe they rather change than take away their bondage yet they would assist him They do not much hate neither are there so many discontented at this new valour because it is more innocent Envy is not yet come in and the change of domination is oftentimes judged to be a kind of liberty The passing of the disease from one part to another in a sicke man gives some hope of recovery it shewes that Nature is yet strong and the humour not so stubborn or so strongly knit together but that it may be loosened and extirpated For a subject to attain to be the greatest man in the World in a Citie or in a Court is not so hard a matter as for one to keep himselfe so He that is growing up is helped on he that is growen up is abandoned and left to himselfe and every one becomes an enemy to him that is decaying It is so easie a matter to cut off a rising power in its beginning that if man had not a naturall instinct to help him that is growing up none would become great And it is so hard to bring down him that is gotten up that if nature did not likewise incline man to destroy him greatnesse would still remain in the same place In augmentations men are never quiet untill they have brought the Subject to the highest pitch when they have brought him thither they never rest till they see him decline And when he is declining untill they have ruined him Actions which are done in favour of him that riseth in hatred of him that is risen in damage of him that is falling though they be never so well measured by understanding Politicians yet nature makes them exorbitant and without measure Let the Pilot be never so skilfull the currant of this instinct doth insensibly take off his hand and in the end of his voyage brings him quite to another place then that whither he intended to come ashore The Heaven which is an universall cause Nature which is fruitfull Necessity which binds Practice which teaches Example which perswades men which encourage Envy which provokes frame a contrary to him If the heaven become particular Nature barren the bond suffer violence swiftnesse give not time to Practice difference leave no place for example nor superiority for envy either he stayes or he changes himselfe or dyes stayed changed and kill'd by reserving nature God will not have us to enjoy so much happinesse as we should if the world were all one man's For mens sinnes it is he suffers so many Princes and Common-wealths upon earth It begun when one alone commanded it and will end when it arrives againe where it begun And therefore it necessary that he should lose him selfe that aimes at an universall Monarchy either because he cannot attaine it and so he shall lose himselfe alone or together with the world after he hath attained to it The Emulators and Enviors of Alcibiades and Nicias greatnesse not knowing the hurt they did the Common-wealth desiring by Ostracisme to banish one of them out
cause the person also which gave it to be applauded or whether it be because when any one gives consent to a thing the understanding being rather violently drawn thereunto then perswaded to it by reason he beleeves there is in him that perswades somewhat which is above reason and therefore without any further enquiry he will recommend the issue of that which he had voted not knowing what it was to him that perswaded him to it Yet notwithstanding the Athenians considering Alcibiades to be rash and violent to restraine and mitigate these qualities in him assigned him Nicias a wise and staid subject for a companion Because wise men presuming upon their own wisdome not knowing how little it availes in sublunary things will thereby direct those things also which they have begun through the impulsion and violence of fate Or because we being composed of a nature which being an enemy of simple and unmixt things hath every thing mingled in it cannot be quiet our selves untill wee have produced a mixt But whatsoever be the cause the issue thereof which hath alwayes bin unfortunate should make us not to adhere to any such manner of opinion which is either ill argued upon by the understanding or little favoured by heaven What can bee gotten by it but the depriving our selves of good forsaking that advantage which by each quality several might be obtained The staid and prudent man causes the rash and hare brained to lose that fortune which assists and favours bold men The rash man spoyles the prudent mans councells and advices not suffering them to come to maturity but preventing them with fury and violence The primary qualities of the elements are qualified controuled and corrected by themselves mans qualities remaine entire they are continually justling encountring one another but never joyne nor qualifie themselves The rash man gives an onset the prudent man will not second him One goes as it were with feet of lead to engage himselfe the other flyes into an engagement with wings of fire The prudent man thinkes he shall utterly lose himselfe unlesse he forsake his companion and sometimes goes back when by going on he might have conquered Tacitus relates the vertues and vices of Mutian and Vespasian He doth not say they would have made a good compound being in two severall subjects but if they had been both joyned in one he will have a mixt made by Nature and not by Art where the parts grow neere but doe not unite or at least not mix each holds keeps its inclinations to its proper ends And though the first vertues from which the accidents have their originall be sometimes dashed to pieces yet the last remains intire so that in operating they frame as many characters as they are themselves always different and for the most part contrary The knowledge of the first qualities and ignorance of the second loses both the Physitian and the patient if we did not want this knowledge the medicines which were most mixt would be the best for our body is more mixt then than any other by this means bearing the worldly imperfection to make a difference between it and heavenly perfection for there the most pure and simple are the best and here the most mixed and mingled are excellentest The Athenians not content that they had sent Nicias Alcibiades to the enterprise of of Sicilia doe appoint Varianus also for that service Two contraries had need have a third to the end that if they cannot be united one to another they may be both joyned in him which he may easily attain to if he participate of both their qualities So the aire by meanes of its heat is united to fire by means of its moistness to water water by its coldness unites it selfe to the earth by its moistness to the aire From whence growes the rawly-composed order of this great vniverse But because Varianus was not so but was likewise full of rage boldness this seemed to be rather a putting the enterprise into the hands of temerity than securing it unless that were the way to secure it A prudent man is not sitting to undertake bold attempts which are beyond Reason they are to be atchieved by the hands of a daring fierce man or not at all Prudence hath measure for is actions temerity is unlimited in using it somtimes are performed extravagant unlookt for atchievements He that makes use of it hath an advantage to assault by way of surprize to amaze to disorder to confound binding the understanding either to lose it selfe or take a sudden resolution in a thing which was never discoursed upon It runnes violently upon some inaccessible way and finds it without defence because every one stands armed against Wisdome and lies open to Temerity Therefore wise men for feare of this make a golden bridge for him that flies and Conquerours make a way for them that runne One may erre it is true by temerity but one shall sometimes doe the like through prudence The wise man casts him selfe into the armes of reason the rash man puts himselfe into the hands of Heaven And because things have seldome that end which other men judge hee erres seldomer that hath not discoursed upon affaires then hee that hath judged of the events The understanding is within us imprisoned in the body and intangled amongst the senses Nature is without loose free and not subject to erring The Philosopher defines Temerity to be an act without reason Hee might peradventure be deceived An unfortunate act is out of the bounds of reason but a fortunate one is above it An impulse of nature which alwayes aymes at truth is more available then a motion of the understanding which discourses upon likelihoods and if nature erres it is because one making no difference between our particular nature and the universall beleeves that impulse to be superior to reason which is without any as if the senses and the heauens did move in the same manner Others confiding too much in their owne understanding hold all that to be a defect in the inferior part which is dissonant from the superior as if there were not a supreme which they sometimes doe not know and sometimes oppose erring for the most part by fearing not to erre It is too hard for the one to forget that they have understanding and for the other to discern the impulses of a not erring nature from the provocation of a corrupt one Alcibiades was noted for and accused of impiety as if totally irreligions in some actions he had made a mock of the Gods and had by night cut off the heads of all Mercuries Statues which were set up in divers places of Athens A wise man among the Gentiles wept at the ignorance of his times in which they worshipped so many and such ridiculous Gods And raising himselfe by the power of his understanding to a more sublime Sphere easily penetrated into the knowledge of one onely â—ne A Subject raised
yeare could not suppresse nor controll them And as a difease which comes in its proper season is least to bee feared so is a defect which comes in an Age beâ—itting it lesse to be condemned It is no strange thing that a young man should be given to Women but it is to be admired that he should therein carry himselfe prudently For prudency belonging not properly to youthfull yeares especially where there is lust wee must imagine that he who can counterpoise luxury in the Age which is proper for it will extinguish it quite when he comes to riper years in which he properly becomes prudent And in this case it seemes a chiefe Officer or Favourite ought rather to seek to cherish prudency in his Prince than hinder his lust For it being cherished and assisted having gathered strength will quite extinguâ—sh the lust which being contraried and opposed will alwayes increase Seneca had an inâ—ent to doe so but it did not take effect neither could Agrippina doe it and fell for want of prudency Every one knows the evill effects which an untimelyy correction produces And a great Saint set down in writing that sometimes it endangers the increasing of the evill And this is true not onely in those who will not be overswayed by any because they are incensed to anger thereby but in them also who intend to overcome themselves because they disdaine to be perswaded by others to that which they intend of themselves to doe A Painter whilst he is limming sometimes leaves a fault in a place and runs over the other parts with an intent to mend that error He that sees him worke if he be a wise man although he perceives the error holds his peace knowing the Artist to be so skilfull that he both knowes it and will mend it If he be a foole he points at it and produces rage and disdaine in the Painter and sometimes in such excesse that he leaves it unmended and chuses rather to leave an error then to applaud an impertinency And this is the reason why few Painters will admit any to see them worke or judge of their workes before they be perfected there being nothing more distastfull to a choice spirit then to have a fault shewed him and be perswaded to amend it when he knew it himselfe and had an intent so to doe Alcibiades goes to the Median Court and findes favour in the eyes of Tisaphernes Socrates was the most affable and courteous Gentile that was Tisaphernes as Barbarous and Alcibiades gaines the love of both We will say peradventure that he was of a temperate habit Such a Subject according to Hyppocrates of such a temper engenders with all constitutions be they cold or hot moist or drye because he corrects them all if it be alwayes true in engendring yet it is not continually true in loving It is not sufficient that he can correct if the other doth not desire to be corrected He will hate him if peradventure he preferre pleasure to profit and whereas he should abhorre that contrary which is furthest from him he abhorres that most which is nearest which is the fault of an erring nature There can be no delight where there is no truth he is deceived that sets it upon falsehood The opposite contrary because it is likewise a vice rather confirmes then takes away the error Trueth resides in the middle whereupon some shunne it because they will not lose their delight to be undeceived The habit which hath its distemperature from nature loves its semblable Nature cannot love its destruction it would love it if it loved the contrary She hates iâ— because she is blind because she would not dye and yet it dies and which is more with it dyes the individuum The habit through a distemperate accident loves its contrary In this case the interest of nature and of the individuum are the same That which happens in the failings of the temperature happens also in the defects of the mind If one be cruell naturally he loves its semblable if by accident its contrary From the first proceeds he that runnes along with the passions from the second hee that doth not restraine himselfe The one loves vice and hates the remedy the other cannot endure neither the vice nor the remedy But to go on from the temperament to the influence of those starres which produce it that which was loue-worthy in Alcibiades might be thought to have bin caused by his being borne at that time when the benigne starres of Iupiter and Venus shewed their fortunate brightnesse upon the Horizon were it not that a violent death admits of no fortunes in thâ— ascendent nor the irregulate habits a Iove for a significator He had peradventure in the Easterne angle Virgo with sol and Mercury with Virgo and Mercury heated by the beames of sol and peradventure retrograde Hee was lovely and had an impediment in his speech He betooke himselfe to all manner of sciences Prevailed in eloquence hee would learne all things and doe any thing He would accommodate himselfe to every mans fashions And Cameleon like take any colour He was inconstant sometimes good and sometimes bad even as he chanced to meete with good or bad men Qualities which Astrologians say Mercury inclines to being scituate in that part of the heavens He produces a most humid temperature he accommodates himselfe to all like Aire and Water which having no proper shape receive any The Athenians stood in great feare of Tisaphernes preparations Alcibiades knew of their feare He thought he would make use of it He writ to the Nobility that if they would take the Government upon them and suppresse the Commons hee would cause Tisaphernes to alter his purpose All embraced this motion Phrinicus onely opposed it knowing that it was done with an intent to breed discord betweene the Senate and the Plebeians to returne into his owne native Country But because this advice was contrary to likelyhood and given by one who was thought to be an enemy to Alcibiades it was not accepted It is hard to goe against the present in the behalfe of the future Truth hath no greater an enemy then likely-hood and that which is then that which will be Wee should not dispute against the senses if they could not erre and much lesse against reason if it did not erre Amongst themselves sometimes they correct themselves if at the same time they deceive not themselves but the senses guided by a great likely-hood and reason being thereby dragged along they both fall into error and there is none to raise them up In tricks of legerdemaine who would not be deceived if notice given or experience did not hinder it and who is not deceived though he be warned if the Artist be arrived to any excellency Sometimes we must not onely feigne that we doe not see nor understand but also beleeve we doe not see nor understand that which seemes to us we both see and understand Who shall