them and put good examples before his eyes from whence he may learn that this possession is lovely and that it ought to be loved more then riches and other goods which perish V. MAXIM Ax Horse not broken becometh headstrong and a Child left to himself will be willful Ecc. 30. PARAPHRASE AN Horse neglected and that one tames not betimes becomes untameable and a Child that one abandons to his liberty without reproof or correction becomes incorrigible REFLECTION EXpect not but that yours should commit-crimes great enough for you to correct or reprove Malice increases with age and in the end arrives to a pitch and to an excess where chastisement is not only very unprofitable but very dangerous Do not expect but that his little indevotions will become sacriledges and that his little angers will change themselves into furies and they may meditate designs of treachery and parricidie Punish them whilst you can draw honour and profit out of your severities and have a great care that others have not occasion to punish him when the punishment shall be the death of your Son the loss of your Honour the ruin of your House and the reproach of your posterity VI. MAXIM Cocker thy Child and he shall make thee affraid Play with him and he will bring thee to heaviness Eccl. 30. PARAPHRASE IF you treat your Son always with caresses and kisses and if you continue to give him milk at the age of fifteen or sixteen he will return you gall and he will oblige you to fear him asmuch as you should have loved him If you play with him you shall lose much at that play your familiarity shall be recompensed by a contempt that shall cause your death REFLECTION CHildren come to an age when they need no milk nor caresses nor laughter nor familiarity There must always be love but at that age your Son ought to divine that you love him it doth not belong to you to tell him so Have you a reservedness and a silence which should do all which corrects when he is faulty and commends when he doth well Spare not either Praises or Corrections but do in such sort as that you give neither but by the eyes When he hath failed let your presence and your sadness be all his punishment When he hath done well let him be ravished to see you and let him take that for his recompense Approve what he hath done but let your approbation be if possible without words at least let it not be much and let the declaration that you shall make to him of your sentiments touching his demeanour be little better then silence it self VII MAXIM Laugh not with him least thou have sorrow with him and least thou gnash thy teeth in the end Eccl. 30. PARAPHRASE DOn't laugh with a Child if you are not willing to weep with him If you have not incessantly the hook in hand to prune the branches of this tree and to lop off that which is offensive you shall pluck but bitter fruit such as shall make your teeth gnash and make you feel most grievous pangs in your latter days REFLECTION THere are three things which necessarily make you loose your authority over your Son To laugh with him and render him too familiar To suffer and dissemble his faults and in the end to give him evil examples and to make your passions and weakness appear before him These are the three indiscretions that take away the respect that is due to you and which accustomes him to contemn you Avoid them carefully For assoon as you see your authority lost be you assured that your Son himself is lost In one word do not adore him and in regard of Children take heed of following the fatal example of so many other Fathers who make Fools of them by their education and then Judges Magistrates and Masters of the people by their silver or credit VIII MAXIM Bow down his neck whilst he is young least hâ— wax stubborn and be disobedient to thee and so bring sorrow to thine heart Eccl. 30. PARAPHRASE BOw down his neck in his youth and bring down his pride and make his rebellious spirit bend to obedience and duty with all the strength you are able Never fail to correct him on occasion least he harden himself in evil and his wicked nature become inflexible otherwise you shall have the displeasure and the shame of seeing him arrive at that pass and you shall suffer eternal repentings for your negligence REFLECTION NEvertheless in taming him free your self from anger Correction does wonders against the loosness of youth when most incorrigible and desperate but choler mixt in this most excellent medicine is poison If you give the one with the other you go to destroy him believing thereby to remedy his distemper and you render your self his murderer in acting the Physician Learn to be severe and dreadful without being in rage to be firm and inflexible without ceasing to be reasonable to be just and entire without being violent and know the way to have the countenance and the word of a terrible Judge at the same time that you conserve a Fathers heart IX MAXIM Give not thy Son and thy Wife thy Brother and Friend power over thee whilst thou livest and give not thy goods to another least it repent thee and thou intreat for the same Eccl. 33. PARAPHRASE And REFLECTION WHilst you live don't put your self under the Conduct of those whom you your self ought to manage neither Wife Children nor Friends Retain always that authority that God hath given you and the free disposal of your Goods without confiding in any whosoever it be for fear least instead of the ease and rest you hope for you fall into contempt and that you do not render those cruel and ungrateful whom you think your liberality should render wiser and more acknowledging Assoon as you shall have given all to your Sons and Daughters they will believe that they now owe you nothing more And when your hands shall be empty your countenance shall be odious and intolerable Suffer not that by any prayer or application whatsoever they make you ever to change your resolution for 't is better to see your Children dependant on your good will then to rely upon their acknowledgement and justice Deal so as that they have always need of you or hope for something from you but stand not in need of them if you intend to be loved by them Shew them your hands during life but keep them shut and don't let all go but at death ARTICLE II. MAXIMS For the government of Servants The first MAXIM A yoak and a collar bow the neck so are torments and tortures for an evil Servant Eccl. 33. PARAPHRASE THe weighty yoak brings down the stiff and lofty neck and daily labour renders a Servant humâ—le and in the end gives him aâ— inclination to his duty Never leave your Servant Mitte illum in operationem ne vacet multam
all sorts of persons False Maxims and evil Councils enter easily and sweetly into the spirit Fear them and leave not your self to be lead by men who go out of the common way There are paths in the spiritual life which appear fair one sees therein many things that make men believe that they are shortest to arrive to holiness but it is dangerous to follow them and they are ordinarily those which lead soonest and most certainly unto death REFLECTION ONe ought not to be astonished at finding here below such paths as these since one finds there proud Men and Hypocrites The unavoidable blindness and common â—o all proud men is to perswade themselves â—hat they see spots in the Sun errours in the Doctrine of the Church and abuses in its Conduct And that which is yet worse is That driven by the zeal that the illusion inspires â—hem with they undertake to wipe out these spots and to correct those errours Nothing which the hand of God has made seem to them finisht but when they have changed somthing or that they have given the last stroaks thereto 'T is thence that all the changes in the exercise of Devotion comes that we so often complain of and from thence all these particular ways of repentance and salvation where each one runs drawn by the splendor of novelty and where each seeks to wander and to perish There doth not appear presently in those ways but of footsteps holy and right seemingly marked by the rules of the Gospel and by the actions of the Apostles But Novissima ducunt ad mortem Novelty is a way that leads to the eldest sin thâ—t is Apostasy and to the last of evilâ— which is impenitence and despair The cause why so many fine people arâ— seen in this way so fatal is that the Devil haâ— always gone there first All Devil as he is he hath I know not what which pleases the Woman when he counterfeits the devout one although Heaveâ— and Earth could tell her she must run aftâ—â— him And when the Woman is seduced she hâ— I don't know what that bewitches the maâ— Each man does what Adam did The wise run after her And when wise Men begin to wander and to loose themselves there is then neither blind nor fool that follows them not and that believes not that it is Wisdom to imitate them and to perish with them One sees people run from far to enter into this dangerous way and to go where example and hypocrisy draws them Our Souls are tyed to one another by certain invisible chains and it is thereby That the poison of the Serpent without being able to be seen or stopt spreads it self in the hearts and that it carries throughout corruption and death All the new fashions of saving ones self are the inventions of him who would that the Saints should be damn'd Est via quae videtur homini recta novissima autem ejus ducunt ad mortem VII MAXIME Inquisition shall be made into the Councils of the ungodly Wisd 1. PARAPHRASE AS the ungodly fear Men although they fear not God When they have any doubts to propose on the mysteries of Religion they propose them to themselves they ask secretly their spirit from whence he knows that the World has been made by a Creator and that after Death there is a Judgement a future Life an Hell an Eternity c. REFLECTION THe little questions of worldly Philosophy are not far from great It is by these that one suddenly learns to render himself a Master in Impiety and to propose to his heart and to his disciples boldly doubts scandalous and against eternal truths The Maniche who askt his friend If it is God who made the Flyes is very near asking if it is God who hath made Man One Frederick who asks of the Societies and Philosophers of his Court if the Birds are living will quickly ask himself if the Angels are so and if there are immortal Souls It is fine in an assembly of the curious to do towards the souls of Bulls and Elephants what they do about stones when they bursâ— them and to shew that under the false appearance of the Unity they are but multitudeâ— of grains of sand and of heaps of dust Buâ— at the rebound of these academic conversations it is that the Democritus's and Metrodorus's have in their solitudes proposed their Conscience other prouder questions and to maintain to it That all the great things of the Earth and even those of Heaven dreaded so much by people are not great Bodies nor great Spirits nor great Divinities but great assemblies of little Nothings and that there are not in the universe three things truly united as those of Atoms and Nothings arrived to the last estate of an indivisible smallness Have a care dangers are pleasant to youth and folly Be Wise and follow not Masters who to go establish their School on the brink of praecipices Withdraw your self as far from thence as you can and although this brink seems firm remember there are none but blind men who will stay on a place where there needs but one puff of wind to drive them to the bottom of an abyss It is true that those who lead others into these dangers when they explain themselves publickly have expressions and terms which are like choice colours and proper to paint innocence and truth on the gate of a House where they are not But their Philosophy is no better To be wise and bold Philosophers or for us not to be Criminals is very little less then to speak correctly and not to speak any thing â—hat one can accuse the point is to do in â—uch sort as that our innocent and unreprovable propositions may not give cause to believe that our thoughts are worth nothing It is of Sciences as it is of words The most dangerous are the chastest and the most modest when that under the vail of their modesty they find themselves the properest to convey corruption into the heart and to make them understand that they may think well of things of which the Teacher durst not speak Have not the curiosity to know the way of your ruine and go not to School to learn to perish nor to learn there to forget what you have learnt and known from the Cradle Have the happiness to bear the evident mark of a Soul well made and of a Wit well brought up which is not to be pleased with any Doctrine but that which serves you to know God and helps you to love him VIII MAXIM The way of a Fool is right in his own eyes but he that hearkeneth to Council is wise Prov. 12. PARAPHRASE THe senseless Man believes that his Conduct is good and he will have no other Judge than himself The wise Man distrusts his own judgment As he learns what he ought to believe from the sentiments of the Church so he learns what he ought to do on each occasion by the council of
to loved of those who ought to obey you Whatsoever name of Prince Lord or Magistrate that you bear in a Province or City believe this That you shall not have any power nor be really the Master of any thing but when you shall be the Master of Hearts But observe that to be beloved of the people the first lesson is in loving them love nothing but their persons seek nothing else by your goodness towards them but the pleasure of obliging them without interest and the honour of loving them sincerely and that without hope That of feigning love is a wicked trade and by acting the part of a friend on the stage of the World by promises and comical civilities A Man learns nothing but to deceive and betray himself In the art of gaining hearts the great secret is to love naturally and that without art without reflection it self and if I might so say without vertue Love is so much the more powerful over the will and so much the more vertuous and more admirable as it doth without vertue the good it doth and follow nothing but its instinct the nature Divine charity it self is not perfect but when it is transformed into the nature of the charitable person and that it is become his inclination and its weight Futhermore let clemency be inseparable from your person and let it enter into all your Councils Be severe in words and actions when you must be so but then have you another tongue and other hands besides your own Imploy not your hands but when you must distribute favours and let not your tongue serve you but to pronounce edicts of mercy and love Take not those for enemies who are sincerely afflicted for having displeased you And when its necessary to punish any guilty person do not give him time if possible to repent before your face and have recourse to your goodness If his tears and his grief prevent you believe that you have lost the rights of your anger and endeavour to imitate the Master of Kings and Judges who cannot punish sinners but in the time that they are proud and who doth not make the misery of any one to continue eternally but because they love eternally their malice II. MAXIM Keep thy heart with all diligence for out of it are the issues of life Prov. 4. PARAPHRASE LEt your greatest care and your chief business be to keep your Heart because it is the first spring of life When that finds it self in disorder the rest must necessarily be so also and nothing in your person nor your house can be happy whilst your heart is not Govern your passions and lusts and do not follow them Distrust your own will because it is your own enemy and that it seeks no other thing by its impatient desires and disorderly inclinations then to beget in you intestin wars and to see there confusion despair and death Keep all that in chains and let them be as so many rebellious prisonners committed to the Conduct of your reason REFLECTION THe Passions are a very wise invention of nature who was willing to give man extraordinary forces on occasions where he ought to act strongly for the repelling a dangerous evil or acquireing any good of which the conquest is painfull When these invisible fires are lighted in the veines a man is more then himselfe and he then does nothing but what seems miraculous There goes out of his heated bloud sparks and I know not what points of flame as stings which enter into the heart and by unforeseen motions push it on to bold attempts Hee runs where vehemency carries him finding nothing difficult being able to believe nothing to be invincible nor more powerfull and strong then the fire of which he feels him selfe animated The mischief is that these forces shut up in man are contrary to him These are seditious and cruel domesticks At least if they are not kept chained alwayes hee is lost if they are not his slaves he must of necessity be their victime The Passions knit to the heart of man by the eternall wisdome are as Lyons or as horses of great price fastned to the Chariot of a Conquerour When that our spirit exempt from crime without dependance on interest Master of its desires Conqueror of the world Image of the greatness and of the Majesty of God comes to appear there on drawn by them into glory and immortality there is not in nature a statelier spectacle nor more worthy to be contemplated nor admired by Angels But when it happens during the triumph that the horses break their bits they carry away their guides by force from their Master and there can be nothing seen more sad and disastrous they drag along with them all the triumph into precipices And this conqueror which the people gatherd together admired and contemplated is no more any thing but the sport of a Troop of furies and a sad example of the weakness of the vertues of the man and the vanity of his greatness The Passions are from God the excess which happens is of the sin of the first Man The work was holy pure when it went ouâ— from the hands of the Creator But the fire of hell is set thereto and our teares had not been able to quench it although wee had never ceased to weep since it was lighted The evil has lasted neer six hundred yeers already and continues to this very day and it is thence that all the mischiefs that betide us form themselves Our spirit sent from Heaven into this lower world Corpus mortis Caro peccati enters into an house built of earth into a body composed of a corruptible matter of dirt filled with the stings of sin and of death The vapours of this corruption form within us a thick dark and tempestuous cloud which covers us with horrour and obscurity Our passions wrapt up in this Cloud they heat themselves and there take fire and goe out thence like lightning and whirlwinds These turbulent fires drive on the Imagination the imagination being driven and carried away carries with it the thoughts and the will of the soul The immortal soul follows motion and goes where heat and fury leads it It takes dâ—signs and conceives blindly inconsiderate opinions foolish and deceitfull hopes and impetuous desires It runs and hazards it self and its headlong rashness stops not its selfe but when in the end it is arrived to its unhappyness lost in an abiss of crimes and teares The worst of it is that when it finds it selfe there it is ashamed to retire thence It falls there by folly and it abides there by Pride Man coverd with darkness and filled with errours plunged in filth and loaden with chains tyed by stubborness to his customes and his ignorance is a sad spectacle for Heaven who contemplateâ— with pitty this image of God in so deplorable a condition During the estate of innocence the passions raised not themselves but by the
orders of reason In the state of wisdome and of Christian holyness the same passions rayse not themselves but under reason but in a state of licentiousness they raise themselves above it These tempestuous darknesses cover thâ— whole man and spread trouble and obscurity even to the highest region The passions are strong so are you much stronger then they I can say at least of the wise man of all great men that they have in their persons three powerfull helps against these domestic enemies three benefits of the Orator Sanctified by Grace Good nature Courage and wisdome III. MAXIM I had a good spirit came into a body undefiled Wisd 8. PARAPHRASE I have found in me saith Solomon from my youth all the bounties of an excellent nature They are not the fruits of my pains nor the gifts of fortune God who governs the accidents of our birth and life hath given them me t is the work of his hands and a present of his love more ancient then my selfe REFLECTION AN excellent and fine nature is no other Sortitâ—s sum animam bonam veâ—i ad corpuâ— coinquinatum thing then the excellency and the beauty of a noble soul communicated to the Passions As souls of that rank possess their nobility and greatness from the birth when they enter into the body they have the power to help nature to compose their temperaments and these are they who by Tabernaâ—ulum pro habitu suo fingunt the impression of their force and sweetness do form the imagination give the Character to the organs They shed out of themselves their qualities and all they can of their divine fire and heavenly inclinations to mingle it among the bloud and the corrupted passions and by this happy medley they weaken the poyson of the corruption and the mortal violence of the malady that it finds there Thâ—se pure starrs have influences which insinuate themselves secretly among the flames of lust and there tempers that which is most burning in their fury and most unruly in their motions One sees in many persons a moderation and a purity which makes one think that there remaines not any spot of the sin of Adam in them There appears nothing but what is handsom in their passions nor any thing which seems not to agree with the spirit and to have spiritual inclinations That comes here from that this spirit sublime by priviledge common to all perfect Beings hath a secret power of which that of the Loadstone is a shaddow to draw from the earth all that it toucheth and to draw it unto its Pole The passions touched by the vertue of a noble soul turn themselves towards Heaven and aspire not but to laudable and honest ends Vir sapiens fortis est The spirit of Man is wise and strong because that there is nothing in his person which opposeth it self unto its elevation and which refuseth to follow them IV. MAXIM He that is slow to anger is better then the mighty and he that ruleth his spirit then he that taketh a City Prov. 16. PARAPHRASE COurage and the love of true honour is enough to render a man Master of his lusts and desires Courage contains two vertues force and patience And these are as the two parts which compose it and distinguisheth it from the other perfections of our nature By force we resist Men and our enemies that are strangers by patience our passions and domestick enemies Conquerors of Men are admired and crowned upon earth Conquerors of themselves are so in Heaven Violenti capiunt illud and it is for them that all the triumphs and immortal Crowns are there prepared The vigour of those is worth much and it deserves the reputation that it hath in the World The Patience of these although the World prize it less is much more worth it is the most necessary and ought to be most honoured The one and the other have been always put in the first rank of the moral vertues and they are those that have given the name of Great to the Constantines and the Charlemâ—ins and which have made the Heroes of old adored But if you cannot aspire but to one of the two chuse that which wise Men have preferred and mark that amongst your Maxims the words that one has seen written upon some Princes Standards and that all great Souls find graven in themselves as a device of natures chusing Melior est patiens viro forti qui dominatur animo suâ— expugnatore urbium REFLECTION ONe demands what this Courage is Every body answers It is easy to deceive ones self therein and to take appearance for truth Many do ill to put it in the number of feavers and the heats of their corrupted nature and to believe that it is no other thing then an inflammation of choler which unexpectedly kindles it selfe at the meeting of soâ—e object of Anger and which heating the imagination and troubling the humours of the body pusheth the man inconsiderately into dangers Courage is not of the number of the passions it is their Master nature keeps it in the middle of them not as a Criminal amongst its Accomplices but a Conquerour amongst his Slaves to keep them in duty and subject them to labour Their fires are different from his but they are fit to serve him Some perswade themselves that this which we call true Courage is a Military Angel who during combats enters into the soules of the Heroes and there produceth the Marvels that we admire Others That t is only the inspiration or the breath of this Angel which pusheth on the hearts of souldiers and gives motion to armies The most wise have very wisely said that it is a spiritual flame kindled by the Creator in the highest part of our Soul as a starr in the highest part of the Firmament A peaceful and regular flame sublime incorruptible ardent pure and fruitfull alwayes fastned to Heaven and busy on earth by an inexhaustible emanation of influences necessary for the conservation of the repose and life of the people But whatsoever Courage may be do not you believe that to be couragious you are obliged to take arms and go seâ—k enemies in far Countreys Abide where you aâ—e and make warr against your passions you shal do saith Solomon more than those who wear the sword When that you pardon injuries and by a generous patience you suffer slanders and calumnies you are better then the souldiâ—r that revengeth them And it is more honourable to you to stop in you any transport of anger or to repell in you any thoughts which flatter you and draw you to sin then to destroy an Army and to take Cities Your greatness and your glory is not to abase others before you but to be great in your selfe and to have above those an elevation independent on their fall or misery When you overcome your irregular impatience and you resist the motions that carry you to loose actions that are prohibited
heap up â—iches Fear and Prudence which makes you to â—oresee future needs are a true folly if they â—â—erest themselves in preserving the Innoence and Tranquility of your soul aswell as â—e making your revenue increase REFLECTION YOu give your selves disquiet this day and you labour hard to be rich to rest your selves some years hence Do better then that Take you rest to day and put off giving your self grief and disturbance till that day Rid your self of the ambition of acquiring much wealth and know by the experience of others that 't is to acquire much trouble To have too much silver in ones Coffers and too much nourishment in the stomack are two commodities equally dangerous Rest and pleasure increase not with wealth when Goods are arrived to a sufficiency or to a middle condition you have attained to the utmost limits of pleasure You may be more rich but never more content nor more at ease When you shall be a great Lord and that you shall see your self in the middest of a multitude of Officers All the advantage above Persons of a middle degree shall be That you shall have more trouble and importunity about you more unprofitablenesses in your moveables more vanities and follies in your cloaths more company aâ— your Table more noise in your House and more trouble in your mind With all the millions you can possess you can't buy a second Body and whilst you have but one you shall have no need of two Houses nor three Tables and yet less need of forty hands to serve you All this multitude of pains and unrest shall be for other Persons that you shall nourish and certainly one may say that those who labour most to enâ—ich themselves are the very Persons who least enjoy the pleasure of their own labours IV. ARTICLE MAXIMS For the Conduct of a Wise Man towards his Friends FIRST MAXIM A faithfull Friend is a strong defence and he that hath found such an one hath found a Treasure Eccles 6. PARAPHRASE A Faithfull Friend is a fortress that defends and a Treasure that enriches He that possesseth it is happy and his happiness is secure REFLECTION KEep this Treasure carefully and if there remains in your Soul any remembrance of its Heavenly extraction and any stroaks of its resemblance with God never live without friendship It sufficeth even to live To know that there is in us a necessity to love For as our Souls are created after the Image of the Creator they must of necessity have a goodness which drives them as it were to go out of themselves and that all their substance should be no other thing then a Divine and an immaterial flame which raiseth it self towards Heaven and who in aspiring to God seeks another heart then its own as a Companion and an help to be assisted in its elevations and to arrive more easily at its soveraign happiness Each spirit is but the one half of another Not that these are divided in the making and two made of one But they are formed with a proportion and a sympathy which inspires them with desire and gives them power to joyn themselves and to act so by their intimate communications that they become as one But before all may be accomplished there are formed in the Soul of Man much anguish and doleful melancholly and several sorts of distempers and miseries because it is the Image of God the eternal felicity of which consists in this that neither of those persons is ever alone One part of a wise Mans skill is to know that the most of the miseries of our mind come from inward solitude and that their remedy is a true friendship Amicus fidelis medicamentum vitae II. MAXIM Well is him that hath found Prudence or a Friend and he that speaketh in the ears of him that will hear Love thy friend and be faithfull to him Eccl. 25. 27. PARAPHRASE TO find a good Friend and ears capable either to hearken to profitable truths or to retain secrets of consequence is an happy rencounter Love your like and content your Soul in joyning your self with him by a perfect confidence without having any thing upon the heart which may not be common to him REFLECTION THat which our Souls would trust and that which they would draw out of themselves to transport it into other Souls are three things Their Knowledge their Secret and their Person When they communicate their Science viz. Their Knowledge that they have acquired by study or the News that they have learn'd by fame or the Light that they come by from public affairs and other occasions In one word When they communicate their indifferent thoughts with pleasure 't is familiarity When they pass further and that they communicate their secret thoughts 't is friendship When they go even to the utmost pitch and that they aspire to the communicating themselves and to transport their heart into another heart and as far as is possible to nature and grace of two spirits to make but one 'T is properly and precisely what we call Love Good will follows Love and that follows Friendship We will the welfare of the object assoon as we love it Our own wellfare is common to him What belongs to a Man belongs to his Friend To gain a faithfull and a sincere Friend is to acquire in a moment all that which he possesseth and that he hath been many years in getting Beatus qui invenit verum amicum III. MAXIM Nothing countervails a faithful Friend and his excellency is invaluable Eccl 6. PARAPHRASE THere is nothing more precious in the World than a good Friend In the ballance of the wise it weighs heavier than all the gold and silver in the World REFLECTION MEn speak this day excellently of friendship but 't is a subject whereon men seem very ill to proportion the good they do to what they say Our age is the most eloquent that has been thereupon and the happiest in words and thoughts Never has there been so many Admirers of this fair vertue nor never so many Panegyricks and pieces composed in honour of it In Books in all Societies in the Court and amongst the People men speak not but of friendship One sees nothing else on the countenances and lips it is every where but in mens hearts Friendship pleaseth us but interest is our Master and there is no loss with which we are less touched or less afflicted then that of a good Friend V. MAXIM A faithfull Friend is the medicine of Life and they that sear the Lord shall find it Eccl. 6. PARAPHRASE OUr Bodies have distempers which shorten our mortal Life Our Soul has those which render its immortality unhappy The remedy of the one and the other is a good Friend but you must fear God to find it Have many Friends but have no more then one confident Be much with all the World but be single with one alone Let your House your Treasures your Hands your Ears