Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	certain_a	great_a	time_n	1,560	5	3.1037	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01203	Delicious entertainments of the soule written by the holy and most reuerend Lord Francis de Sales, Bishop and Prince of Geneua. Translated by a Dame of our Ladies of comfort of the order of S. Bennet in Cambray	Francis, de Sales, Saint, 1567-1622.; Deacon, Pudentiana, 1581?-1645.; More, Agnes, attributed name.	1632 (1632)	STC 11316; ESTC S118623	214,239	346

sympathies and otheâ— graces shall then bee purified and reduced to thâ— perfect obedience of the most pure loue of thâ— good diuine pleasure and truelie the greatest gooâ— happinesse of soules vvho aspire to perfection should bee not to haue any desire to bee beloueâ— of creatures but by this loue of Charitie vvhicâ— affectionateth vs to our neighbour and â—each oâ—â— in their degree according to the desire of oâ—â— Lord. Â§ 10. Before I end I must speake a vvord ã€ˆâ—Šã€‰ the prudence of the serpent for I haue considereâ— that if I did speake of the simplicitie of the Douâ— you vvould quicklie obiect vnto mee the Serpenâ— Many haue demaunded vvhat serpent it vvas ã€ˆâ—Šã€‰ vvhom our Lord vvould haue vs learne Prudence omitting all other aunsvveres that may beâ— made to this question vvee vvill novv take thâ— wordes of our Lord bee Prudent as the serpenâ— vvho vvhen hee is taken exposeth all his bodie tâ— saue his head in like manner ought vvee to doâ— exposeing all to daÌ„ger vvhen it is requisite for tâ—â— conserue our Lord and his loue vvhole and intiâ—â— vvithin vs For hee is our head and vvee are hâ—â— members and this is the Prudence that vvee ought â—o haue in our Simplicitie Furthermore you must â—emember that there are tvvo sortes of Prudence â—vherevvith vvee must be furnished to vvitt natuâ—all and supernaturall Touching the naturall it must bee vvell mortified as not being vvholie â—ood suggesting vnto vs many considerations and â—nnecessarie preuentions and foresights vvhich â—ould our spiritts verie farr of from Simpliciâ—ie The true vertue of PrudeÌ„nce ought indeed to â—ee practiced for so much as it is a spirituall salte â—hich giueth tast and fauour to all the other verâ—ues But it ought so to bee practiced by the Reliâ—ious of the Visitasion that the vertue of simple â—onfidence surpasse all for they ought to haue an â—ntire simple confidence vvhich may cause them to â—emayne in repose betvveene the armes of their â—elestiall Father and their most deare mother â—ur Bl. Ladie being before assured they vvill â—lvvaies protect them vvith their most amiaâ—le care since they are assembled for the glorie of God and the honour of the most holy Virgin God bee blessed Amen THE THIRTEENTH ENTERTAYNMENT OF THE RVLES AND SPIRIT of the Visitation Â§ 1. It is a verie difficult thing which you demauÌ„â— of mee to witt what is the spiritt of youâ— Rules and how you may vnderstand them Noâ— before wee speake of this spirit You must knowâ— what it meaneth to haue the spiritt of a Rule foâ— wee heare it ordinarilie spoken such a Religioâ— hath the true spiritt of his Rule VVe will take oâ— of the holie Gospell two examples which are verâ— proper for to make you comprehend this It is sayed that St. Ihon Baptist was come in the spiritt aâ— vertue of Elias and therefore hee did repreheÌ„d siâ—ners bouldly and rigourously calling them viperâ— broode and such other wordes But what was thâ— vertue of Elias It was the zeale which proceedâ— of his spiritt for to annihilate and punish sinneâ— making fire fall froÌ„ heauen to ouerthrowe and â— fund those who would resist the Maiesty of â— Maister This was then a spiritt of rigour that Eliâ— had The other example that wee find in the Goâ—pell which serueth to our purpose is That oâ— Lord desiering to goe to Ierusalem his discipâ— disswaded him from it because some had affectiâ— to goe into Carphanaum others into Bethaâ— and so they endeauoured to leade our Lord to â— place whither they vvould goe It is noe new thiâ— to haue inferiours guid their maisters accordiâ— to their vvill But our Lord vvho vvas facillâ— condescend notwithstanding setled his â— for the Euangelist vseth the same vvordes goe vnto Ierusalem to the end that the Apostles â—hould not presse him further not to goe thither Then goeing tovvards Ierusalem hee desired to â—asse through a tovvne of Samaria but the Samaâ—itans vvould not permitt him whervppon Saint â—ames and Saint Ihon being in choler were so â—ngry against the Samaritans for the inhospitalâ—tye shewed tovvards their Maister that they â—yed vnto him Maister vvilt thou that vvee make â—ere fall from heauen to consume them and punish â—em for the outrage they haue done thee And â—ur Lord aunsvvered them you knovve not of â—hat spiritt you are as vvho vvould say doe you â—ot knowe that wee are no more in the time of â—lias vvho had a spiritt of rigour and although â—ee were a verie great seruant of God and did well â— doeing that which you would doe notwithstanâ—â—ng you should not doe well to imitate him For â— much as I am not come to punish and confound â—nners but to drawe them sweetlye to penance â—d to follow mee Â§ 2. Now Lett vs see what the perticuler spiâ—t of a Rule is The better to vnderstand this exaÌ„â—es must bee alleaged of Religion in general and â—erwardes we vvill retourne to our selues All â—â—ligions and all assemblyes of deuotion haue â—e spiritt vvhich is generall and each-one â—th one vvhich is his in particular The generall â— the pretence that they all haue to aspire to â— perfection of Charitie but the particular spiâ—t is the meanes to attayne to this perfection of â—â—arity that is to say to the vnioÌ„ of our soule withâ—d and with our neighbour for the loue of God â— which is made with God by the vnion of our â—ll with his and with our neighbour by meekeâ—se vvhich is a vertue immediatlie depending charitie Lett vs novv come to this particular spiritt Truelie it is verie different in diuers orderâ— some vnite themselues to God and to their neighbour by Contemplation and for this cause they haue verie great solitude and conuerse as little as may bee vvith the vvorld no not one vvith another but att certayne times They also vnite themselueâ— vvith their neighbour by the meanes of prayer praying to God for him On the contrarie the particular spiritt of others is truely to vnite themselues to God and their neighbour but it is by the meanes of action although spirituall They vnite themselues to God but this is in reconcileing theiâ— neighbour vnto him by studie preachings Confessions conferences and other actions of pietieâ— and the better to performe this act tovvards theiâ— neighbour they conuerse vvith the vvorld allthough they vnite themselues to God by prayer yett notvvistanding their principall ende is thaâ— vvee speake of to vvitt to endeauour to conuer soules vnite them to God Others haue a seuerâ— and rigoerous spiritt vvith perfect contempt of the vvorld and of all its vanities and sensualities desireing to induce others by their example to coÌ„temnâ— earthlie things and for this serue the asperities oâ— their habitts and exercises Others haue anotheâ— spiritt and it is a verie necessarie thing to knovvâ— vvhat is the peculier spiritt of each Religion anâ— pious assembly Â§ 3. For to knovve this vvell vvee must consider the end vvherefore it hath bene begun and thâ— diuers meanes to

else she eateth beccause shâ— hath the Rule in little esteme neither will regard it nor submitt her selfe there vnto then she disobeyeth through conteÌ„pt disobedieÌ„ce More ouer heÌ„ce it followeth that the party that disobeyeth by some alluremeÌ„t inticing or sodayne passion would gladly be able to coÌ„tent her passion and not disobey euen at the same time that she taketh pleasure in matter of eating for exaÌ„ple she is sorrie that it is with disobedience in which case disobedience followeth or accompanieth the worke but in the former disobedience precedeth or goes before the actioÌ„ and serueth for the cause and motiue of it euen although it be for delicacye for whosoeuer eateth against a commaundement consequently or together committeth an act of disobedience although if it could be auoyded in eatting he would not commit it euen as he that drinâ—eth very much would not willingly become drunke although in drinking he maketh him â—â—lfe drunke But they who sinn through neglect or disesteeme of the Rule and by disobedience â—hey will and intend the same disobedience in â—â—ch sorte that they doe not the worke nor â—â—ould doe it if they weare not moued to doe it â—y the will and pourpose they haue to disobey â—he one then disobeyeth willing and intenâ—â—ng that to the which disobedience is ioyned â—â—e other disobeyeth willing and pourposing the â—â—me thing because disobedience is conioyned â—â—er vnto The one encountereth and disobediâ—ce in the thing she willeth and would be glad â—â—t to edcounter it the other seeketh aâ—fer disâ—â—edience and would not doe the thing but â—ith intention to find disobedieÌ„ce therein The â—â—e sayeth I disobey because I entend to eate this apricoke which I cannot doe but with disobedience the other sayeth I eate it because I will disobey wihch I shall doe in eating disobedience and contempt followeth the one and it conducteth the other Now this formall disobedieÌ„ce and contempt of good and holy things is neuer with out some sinne at least veniall no not in things which are onely conunsells Although one is not bound to followe the councells of perfectioÌ„ by the election of other things vnder any offeÌ„ce yet may she not therefore by disesteeme and conteÌ„pt refuse them with out offence For though we are not obliged to follow all that is good yet we ought to honnour and esteeme it and coÌ„sequeÌ„tly we haue much more reason not to contemne or sett little by it More-ouer it followeth that she who by coÌ„tempt violateth the Rule and constitutions esteemeth it vnprofitable and vile which is a very great presumption pride or else peraduenture if she esteeme it profitable yet for all that will not submitt her selfe there-vnto then she breaketh her purpose with great doÌ„mage of her neighbour to whome she giueth scandall and euill example she doeth contrarie to her promise made to the companie and disordereth a deuout house vhich are three greeuous faults But to the end it may in some sorte be discerned when a person violateth the Rules of ObedieÌ„ce by contempt behould here some signes 1. when as being corrected she mocketh at it and hath not any repentance 2. when she perseuereth with out demonstration of any desire or will to ameÌ„d her selfe 3. when she contesteth that the Rule or commaundement is not to the purpose 4 when she endeuoreth to draw others into the same breach and taketh the feare thereof from them saying that it is nothing there is no danger therein Yet these signes are not so certayne but they may happen sometimes for otber causes aswell as that of contempt for it may happen that a person derideth the party who reprehendeth her for the little estimation she hath of her That she perseuereth through infirmity or that she contesteth out of despite and choler or to haue coÌ„panions she debaucheth others the better to excuse her disordered bâ—hauiour Neuerthelessâ— it is easye to iudge by â—he circumstances when these things are done by conteÌ„pt for in the ende shame essâ—nes impudeÌ„cie and manifest liberty ordinarilie follow conteÌ„pt and those who haue it in their hart in fine powre it forth at their mouth saying as Dauid noteth vvho shall controll vs 4. I must needs add a worde concerning a â—entation which may arriue vpon this point â—hat is this somtimes a person esteemeth not â—er selfe to de disobedient and a libertine wheÌ„ hee neglecteth but one or two Rules which â—eeme to her of smal importance prouided â—hat she obserue all the others But O good God who seeth not this deceipt considering â—hat what one shall esteeme little an other will â—uch regarde and contrary Likwise when ã€ˆâ—Šã€‰ a companye one maketh no accompt of one â—ule the second dispiseth another the third aâ—other so the whole frame of Religious discipline is put out of order For whilest thaâ— the spirit of man is no otherwise conducted then according to his inclinations and auersioÌ„s what hapneth vnto him but a perpetuall inconstancie with varietie of defects and offences yesterday I was ioyfull silence did dislike me and a tentation did suggest to me that I was Idle perchance I am melancholie this day it wil tell me that recreatioÌ„ and intertaynment are yeâ— far more vnprofitable I was yesterday in consolation then it did please me to sing this day I am in desolation and it will displease me sâ— of other suth like accidents So that whosoeuer will liue perfectly a happy lifâ— of necessitie he must accustome himself to liue according to reason to his Rules anâ— Obedience and not according to his inclinatioÌ„ or auersions and much to esteeme all the Ruleâ— and to hâ—nour them and cherish them at scaâ— in his Superior will for if he neglect one now to morrow he shall coÌ„temne another furtheâ— more the next day another and theÌ„ incontineÌ„tâ— the bond of duty being brokâ—n in an instant a whatsoeuer vas bound there with by littâ—â— and little wil be dispersed and scaterred â— broad God forbid that any of the daughters of thâ— visitation should straye so farr out of the wâ—â— of the Loue of God that she loose her selâ— in the contempt of the Rules by disobâ—dience hardnesse and obstinacie of hart Fâ—â— what greatter mischeife or disaster could haâ—pen vnto her espetially since there are feâ— particular and proper Rules of the congrâ—gation the most part and almost all of the being either generall good Rules which they ought and should obserue in their houses were they in the world if they will liue with any honour reputation and feare of God or else they regard the apparent comelines or decencie of a deuoute house or the officers them selues in particular 5. If so be som times there arriue vnto them some disgust or auersion from the constitutions and Rules of the Congregation they shal comport themselues in the same manner as they are to doe about other temptations correcting the auersion by reason and by a good and strong resolution framed in the superiour part

is all mine and I am all for him doing no other thing then for to please him hee hath his hart allvvaies tovvards mee by prouidence as I haue mine tovvards him by confidence and hauing all this time of our liâ— exhibited our selues for our vvelbeloued he vvâ— haue care to prouide for vs his eternall Glorie ã€ˆâ—Šã€‰ recompence of our confidence there vve shâ— see the happie estate of those who quitting all supeâ—fluous vnquiett care that vvee haue ordinarilâ— ouer our selues and of our perfection giuing theselues simply and intirely to their duty abaÌ„doniâ— themselues vvith out reseruation into the hands the diuine goodnes for vvhom onely they haâ— laboured hovv their labours shall be in the ã€ˆâ—Šã€‰ follovved with such peace and repose as cannot â— explicated for they shall rest for euer within ã€ˆâ—Šã€‰ breast of their vvellbeloued The happie lott also â— those vvho shall haue obserued the second lavâ— vvilbe very great for permitting and giuing theâ—selues ouer to bee depriued of their young pigeoâ— by their maister which is our Lord vvith out troâ—ble or discontent hauing had the courage to saâ— The more they take from mee the more I maâ—â— remayning submisse vnto him vvho hath spoylâ— them these shall sing so much the more courâ—giously in the height of heauen this Most meâ—fluous canticle God be Blessed in the midâ—â— of eternall consolations as they haue song wâ—â— a better courage in the thickest of the desolationâ— anguishes and disgusts of this mortall and tranâ—torie life during the which wee ought to endeuoâ— carefully to conserue this most amiable indifâ—rencye of spiritt Amen THE EIGHT ENTERTAYNMENT OF DISAPPROPRIATION AND depriuation of all things THese little affections of myne and thine are the reliques of the world where there is â—othing so pretious as they for it is the soueraigne â—â—licitye of the world to haue great store of things â—oper and of which one may saye This is mine â—ow that which maketh vs be come affectionat to â—â—at which is ours is the great esteeme wee haue â—f our selues for wee hould our selues for such exâ—â—llent creatures that wee esteeme any one thing â—at appertayneth to vs aboue measure and the â—ttle esteeme that wee haue of others causeth that â—ee haue a dislike of that which hath serued them â—â—t if wee weere truelie humble and vnclothed of â—ur selues so that wee held our selues for nothing â—efore God we would make no reckoning of â—â—at should be proper for vs and wee should esteeâ—e our selues exceedingly honoured to be serued â—ith that which hath bene for the vse of another â—ut we ought as well in this as in euery other thing ã€ˆâ—Šã€‰ make a difference betweene inclinations and â—â—fections for when these things are no other then â—â—clinations and not affections vvee must not â—ouble our selues because it doth not depend of â—s to bee free from hauing euill inclinations as it â—oth from bad affections So then if it happen that â— changing the garment of any sister to giue her â—nother of lesse worth the inferiour part be moued a little it is not sinne if that with reason she acceâ—â— it willinglye for tâ—e loue of God and so likevvâ—â— of all other motions that arriue vnto vs. Â§ 2. Now these motions doe happen because wâ— haue not put all our will in coÌ„moÌ„ which is a thiâ— that ougâ—t to bee done entring into Religion ã€ˆâ—Šã€‰ euery Sister shouâ—d leaue â—er proper will withoâ— the gate to the end she haue no other vvill then ã€ˆâ—Šã€‰ will of God happie is she that shall haue no othâ— will then that of the communitie and vvho shâ— euerie day take out of the coÌ„mon purse that whiâ— shall bee necessarie for her euen so ought this â—cred vvord of our Lord to bee vnderstood Bee ã€ˆâ—Šã€‰ carefull for to morrow it regardeth not so mâ—â— that which appertayneth to corporall foode or clâ—thing as spirituall exercises for if one should â—maund of you vvhat will you doe to morrow yâ— would aunsvver I knovve not this day I vvil ã€ˆâ—Šã€‰ such a thing that is commanded mee to morroâ— doe not know what I shall doe because I knoâ— not what they will coÌ„mmaund mee whosoeuer ã€ˆâ—Šã€‰ doe this she shall neuer be vexed nor vnquiet â— where true indiffereÌ„cye is there cannot be displâ—sure or sadnes If there bee any that will haue Mâ— and Thine let her goe seeke it out of the house ã€ˆâ—Šã€‰ within it is not to be spoken of Â§ 3. Now wee must not onely vvill in geneâ—â— disappropriatioÌ„ but in particular for there is nothâ— more easye the to say in grosse wee must renouâ—â— our selues and quitt our ovvne will but wheâ— must come to practice there lieth the difficulty ã€ˆâ—Šã€‰ this cause wee must make considerations vpon ã€ˆâ—Šã€‰ condition and vpon all things that depend therâ— in particular then in particuler to renounce forâ— with one of our proper wills and incoÌ„tinently aâ—â—ther vntill such time as wee bee intirely vnclothâ—â— of them all This true nakednes of all thingâ— wrought by three degrees The first in the affection â—ereof the which is begotten in vs by the consiâ—â—ration of the beautie of this nakednes The secoÌ„d â—gree is the resolution that followeth the affectioÌ„ â—r wee easilye resolue of a good that wee affect â—he third is the practice which is the most difficult â—he goods vvhereof vvee must vncloth our selues â—e of three sortes Exteriour goods the goods of â—e bodye the goods of the soule Exteriour â—ods are all those things that wee haue left out of â—eligioÌ„ as housses possessions parents freinds and â—e like For to vncloth vs of them vvee must reâ—â—unce them into the hands of our Lord and then â—â—maund those affectioÌ„s that hee would wee should â—â—ue for them for vvee must not remayne with out â—â—fections nor haue them all equall and indifferent â—ee must loue euerie one in his degree Charitie giâ—eth place and order to the affections The second â—ods are those of the bodie beautye health and the â—e like things which wee must renounce and theâ—â—e must not goe to a looking glasse to behould if â—e be fayre nor care more for health theÌ„ for sicknes â— least touching the superiour parte for nature will â—lwaies haue a sensible apprehension and exclame â—â—mtimes espetiallie vvhen the person is not verye â—erfect VVee ought therefore to remayne equallie â—ontent in sicknes and in health and to take the â—emedies and such sustenance as vvee find I meane â—ith reason allwaies for touching inclinations I â—â—tt them passe The goods of the hart are the conâ—â—lations and svvetnesses that are found in a spiriâ—â—all lifâ— and these goods are very good and whereâ—ore vvill you say to mee must vvee then vnâ—oth our selues of them it must be done notvvithâ—anding and they are to bee remitted into the haÌ„ds â—f our Lord for to dispose thereof as it shall please â—im and wee are to serue him asvvell vvithout them as with them There is another sorte of gooâ— which are neither interiour nor exteriour that aâ— neither goods of

small matters Â§ 7. Thirdly I desire verie much that the sisters of the Visitation take a great care to particularize their sinnes in Confession I vvould say thaâ— they who shall haue nothing remarkable whicâ— were worthy of absolutioÌ„ tell some particular sinnâ— for to say that they haue many motions of choler of sorrovv and the like is not to the purpose foâ— choler and sorrovv are passions and their motion are not sinne for so much as it is not in our poweâ— to hinder them choler must bee disordered or causâ— in vs some disorderlie actions to bee a sinne weâ— must therefore particularize some thing that marketh a sinne I desire moreouer that you should hauâ— a great care to bee verie true simple and charitablâ— in Confession truth and simplicitie is one selfe same thing telling verie â—learelie your faults vvithout vanitie without cunning making your account that it is God to vvhom you speake froÌ„ whâ— nothing can bee concealed verie charitable noâ— mingling anie thing of another in your ConfessioÌ„â— for example hauing to Confesse of what you hauâ— murmured in your selues or else with the sisterâ— that the superiour hath spoken verie drilie to youâ— doe not say you haue murmured at the harsh corrâ—ction that the superiour hath giuen you but simplâ— that you haue murmured against the superiour Teâ— onely the euill that you haue done aÌ„d not the cauâ—â— and that which thrust you therevppon and neueâ— directlie not indirectlie discouer the offence oâ— others in accuseing your selfe aÌ„d neuer giue willinglie occasion to the Confessour to suspect vvho it ã€ˆâ—Šã€‰ that hath contributed to your sinne also alleage noâ— any vnprofitable accusations in ConfessioÌ„ as to saâ— you haue had thoughts of the imperfectioÌ„s of youâ— neighbour of vanitie yea and worse you haue haâ— distractions in your prayers if you haue stayed dâ—liberatlie in them tell it in veritie and content noâ— your selfe to say that you haue not had sufficient â—are to keepe your selfe recollected dureing the time of your prayer but if you haue bene negligent to â—eiect a distraction say so for these generall accusaâ—ions serue for nothing in Confession Â§ 8. I desire moreouer my deare daughters â—hat in this house you beare great honour to those who preach the word of God to you truelie wee â—aue verie much obligation to doe it For it â—eemeth that these are celestiall messengers who â—ome as from God to teache vs the way of saluaâ—ion wee ought to regard them as such and not as â—imple men for although they speake not so well â—s celestiall men wee must not therefore diminish â—he humility and reuerence wherewith wee ought â—o heare the Word of God which is allwaies the â—ame as pure and as holie as if it were declared and â—ronunced by Angells I marke how when I write â—o a person vpon ill paper and in a bad character â—e giues mee thankes with asmuch affection as when I write vpon better paper and in more legiâ—le Characters and vvhy because hee maketh not â—eflection vpon the paper which was not good â—or on the character vvhich vvas badd but on mee â—vho vvritt to him in like sort ought vvee to doe of the vvord of God not to regard vvho it is that â—eclareth it to vs or preacheth it it ought to suffice â—s that God serueth himselfe of this preacher to â—each it vs. And since vvee see that God honoureth â—im so much as to speake by his mouth hovv is it â—ossible that wee can bee wanting to honour and â—espect his person THE SIXTEENTH ENTERTAYNMENT TOVCHING AVERSIONS HOVV VVEâ— ought to receaue bookes and that vvâ— must not be astonished to see imperfections in Religious persons no not in Superiours themselues Â§ 1. THe first Question is vvhat it is that weâ— call auersion Auersions are certayne inclinations vvhich are somtimes naturall vvhich arâ— cause that vve haue a certayne grudge of hart at the approch of those tovvards vvhom wee haue them vvhich hindreth vs that vvee loue not their conuersation that is to say vvee take no pleasure therein as wee vvould doe in the companie of those towards vvhoÌ„ vvee haue a svveete inclinatioÌ„ which maketh vs loue them vvith a sensible loue becausâ— there is a certayne alliance correspondance betvveene our spiritt and theirs Novv to shevv that iâ— is naturall to loue some by inclinatioÌ„ aÌ„d not others doe vvee not see that if tvvo men enter into a tennis court vvhere two others are playing at tennis those vvho enter vvill at the first sight haue an inclination that the one winne rather then the other and vvhence commeth this since they haue neuer seene the one nor the other nor haue heard them spoken of nor know not if one bee more vertuous then the other vvherefore they haue no reason to bee affectionate more to the one theÌ„ the other VVe must then confesse that this inclination of louing some better then others is naturall wee see it in beastes themselues vvhich haue no reason yeâ— haue this auersion and this inclination naturallie Experience makes this plaine in a little laÌ„be newlie brought forth shevv him the skinne of a woalfe although hee bee dead hee setts himselfe to flight hee bleats hee hides himselfe vnder the flanks of his damm but shevv him a horse which is a much greater beast hee is nothing at all afrayd but vvill playe with him the reason of this is no other but that nature giueth him sympathy with the one and antypâ—thy from the other Now wee must make no great account of these naturall auersions no more then of inclinations prouided that wee submitt our selues vvhoâ—ie to reason I haue an auersion to conuerse vvith a person vvhom I knovve to bee of great vertue and vvith vvhom I may get much profitt I must in no sort follow my auersioÌ„ which maketh mee auoyd the encounter of him but I ought to subiect this inclination to reason which ought to make mee to seeke his conuersation or at least to remayne there vvith a spiritt of peace and tranquillitie vvhen I meete with the occasion but there are persoÌ„s vvho haue so great feare of hauing auersion from those they loue by inclination that they auoyd their conuersation for the feare they haue of meeting vvith some defect vvhich might take from them the svvetnes of their affection freindshipe VVhat remedie for these auersions since none can bee exempt hovv perfect soeuer hee bee Those vvho are naturallie austere vvill haue auersion from them that are verie svveete and vvill esteeme this svveetnes a very great remissenes although this vertue of svvetnes bee more vniuersalie loued The onlie remedie of this euill as of all other kinds of temptations is a simple diuersion I meane not to thinke thereon but the miserie is that vvee vvould vvillinglie knovv vvhether vvee haue reason or not to haue auersion from some person O! vvee must neuer muse to seeke this our selfe-love vvhich neuer sleeps vvill gilde the Pill so welâ— for vs that it

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