enemies and triumphing ouer them we shal say O death where is thy victory O death where is thy sting which sting is sinne in them where death is still in force whereby it doth wound as the Bee is wont to do with her sting for by sinne death entred into the world Both the one and the other enemy which were wont to gouerne and to wound the world remayne drowned in the blessed bloud of Iesus Christ and slayne by his precious death And in (u) See heer how copious the Redemption is which our Lord hath purchased for vs. their place succeedeth that euerlasting iustice whereby heere the soule is iustifyed and afterwards shall succeed the vision of God face to face in heauen and a life which shal be eternally blessed both in body and soule What shall we say to this O Virgin but that which S. Paul hath taught vs Thankes be giuen to God who hath graunted vs victory through Iesus Christ Him thou art to adore and with a gratefull and enamoured harte say to him Let all the earth adore thee and prayse thee and singe a hymne to thy name And see thou say this often euery day and especially when at the Altar his most holy body is eleuated by the hands of the Priest CHAP. XXIII Of the great mischeise which despayre doth worke in the soule and how we must ouercome this ene my with spirituall alacrity and diligence and feruour in the seruice of God THis despayre and loosing of hart is such a dangerous instrument of our enemy that when I remember the great mischeifes which haue growen by it to the consciences of many I desyre to speake a little more concerning the remedy thereof if perhaps any good may come thereby It (a) This is a case too common happeneth so that sometymes there are persons who be loaden with a multitude of great sinnes and neither know what despayre nor so much as a little feare is nor doth it once passe through their thought But they goe on as being assured by a false hope offending God and yet not fearing punishment for the same And (b) We see by lamentable experience that such as are not Catholiks do passe from one extremity of presâ—â—â—tion to the other of de peration without resting in true hope if once the mercy of God shine vpon their soules and they beginne to see the grieuousnes of their sinnes though it be reason that since they aske pardon of God with purpose of amendement and that they receiue the benefit and comforte of the Sacramentes they should be strengthned thereby both against that which is past and that also which in the seruice of God might afterward present it selfe yet fall they vpon the other extreame of feare as before they were subiect to that of false security Not (c) Note considering that they who oftend God and do not repent haue reason indeed to feare tremble though all the world smile vpon them because the wrath of the omnipoteÌ„t is prouoked against them which wrath there is no power that can resist and that they who humble themselues to God and receiue his holy Sacramentes and who will procure to do his will ought to haue the hart of Lions for as much as they are commaunded to confide in God by that token that God is with them Whome as they hold for an enemy to the wicked and for that themselues haue byn such they are in feare so it is all reason that they should hold him for a friend of the good and that in regard of the holy purposes which he hath inspired them with they may confide that he is also their friend and that so he will be giuing increase to the good seed which himselfe did plante and perfecting that which he hath begunne This is certainely true that when once a man coÌ„meth to say in earnest that which Dauid sayd I haue held vp my hands towardes the performance of thy commanamentes which I haue loued God putteth his eyes and hart where that man putteth his hands that so he may help him and as one who is good by an infinite goodnesse he taketh him into protection with care and ranketh that man on his syde who will fight for his honour making warre vpon himselfe to giue contentment to God And (d) The difficulties which vse to occur to such as begin to serue God although it be true that when a man beginneth to serue God through some particuler calling which may incite him with the contempt of all thinges to seeke that pretious pearle of the Ghosâ—ell by the perfection of a spirituall life there may grow against such a man such traines and warres of the Diuells both immediately from themselues and also by the meanes of wicked men and they lock him vp in such straytes that when he rayseth the first foote from ground and placeth it on the lowest of those fifteene steppes whereby men rise to perfection he is forced to say When I was in tribulation I called vpon our Lord and he heard me O Lord deliuer my soule from wicked lipps and from the deceitefull tongue which wicked lippes are they which doe expressely hinder that which is good and a deceitfull tongue is that which procureth in a disguised manner to deceyue and sometymes so great impediments are presented or at least it seemeth so towards the making one depart from his course begunne that they are like those great Giantes wherof the children of Israel sayd Compared with them we are no more then a few little grashoppers and the walles of the Citty which we are to assault seeme to threaten heauen with their height and the earth in that place seemeth to open to swallow vp her inhabitantes notwithstanding I say all this thou art to consider and let vs all consider it with well opened eyes how much that faint-hartednes despaire displeased God which the Sonnes of Israel were subiect to by the meanes aforesayd For as much as the sinns which they committed in the wildernes howsoeuer they were great many and one of them was that they adored a Calfe for God which seemeth to be the very outside of wickednes yet God endured all this at their hands and did them fauour towards the prosecuting of their enterprize begun But (c) Note how predominaÌ„tly despaire is displeasing to Almighty God he would not endure their disconfidence and despaire of his mercy and power and he sware to them in his wrath as Dauid sayth that they should not enter in to his rest and as he sware it so he performed it Doth it not seeme to thee that we haue reason to curse this vice which is opposite to the honour of the diuine goodnes That being so much greater then our wickednes as God is greater then man And be thou assured that as the way of perfect vertue is a kind of stiffe battaile made against our enemies who are full of strength both within vs and without vs yet
loaden vvith sinne by vvay of conuersation and compassion it is the lesse wonder if his words vvere like so many burning coales which might serue to seare those soules which are full of festred soares and to set such others as are sound on fire vvith the loue of Almighty God And in the same spirit he hath also written a large Booke of Sermons vpon the B. Sacrament and vpon some festiuityes of our B. Lady as also a Booke of Epistles to seuerall persons vpon seuerall occasions vvhich I would to God some Reader who hath knowledg of that language would take the paines or rather pleasure to translate For I am much deceaued if there be any vertue to be obtayned or any vice to be auoyded or any necessity to be remoued or any affliction to be asswaged wherein a man may not find some excellent addresse for his purpose in the reading of those works aforesaid which he was inspired to write by the loue for the loue of God This loue of God being in him so hoat did make him profoundly loue that which God loued so much the ardent desire which he had to (i) How hethirsted after the saluation of soules gaine such which were the soules of men for whom Christ dyed to God made him employ the credit which he found with some great Prelates and other great persons as the vvriter of his life relates in procuring them to found (k) Life of D. Aiâ—laâ—-part cap. 2. some Colledges for such as might instruct youth in learning and vertue and others vvhich might be as Seminaryes for the education intertaynment of vvorthy exemplar Priests And speaking often of this subiect he vvas vvont to say I (l) Out of the feare which then he had that it would not be satisfied before his death perceaue I shal dye with this desire But after when the Institute of the Fathers of the Soc ty of Iesus came to his knowledg he did greatly reioyce in his very soule perceauing how for that which he was not able to compasse but only for some short tyme with no small difficulty our Lord had prouided a (m) The high veneration wherein 〈◊〉 had B. F. Igâ—atius whom he compared to a mighty strong man and himself to a child who was not able to moue that great Stone which the other was able to take vp and weild at his pleasure and to lay it in the proper place By this Stone he uÌ„derstaÌ„ds the worke of wining soules Vide hist Soc. Iesu l. 14. fol. 464. man who should go through with it in a perfect manner and with a perpetuity of continuance and strength and these are the very vvordes of (n) Supra part 3. c. 2. the Life This Booke is framed and the considerations which the Authour hath fallen vpon are drawne from his contemplation of that (o) The ground or Argument of the Booke verse of the psalme which is prefixed by way of argument before the first chapter The (p) An addresse to the particuler discourses that he makes in this work particulers wherof he treates are many and the heades of them shall go in a page apart between this Preface the Book But the maine drift of the Authour is to make vs know (q) The chiefe drift of the Authour both God and our selues and that not by the lying glasse of fancy but by the cleare and sweete beame of Truth Our selues that we may see our misery and fly at full speed from the cause thereof which is our pride and other sins And God that we may tremble vnder that infinite Maiesty belieue that infallible Verity and hope for a part of that inexhausted Mercy and euen as it were furiously loue that incomprehensible Abysse of Charity and Beauty This charity of God the Authour doth gladly make appeare vpon all occasions and by great variety of most iust motiues but especially doth his soule euen regorge againe when he enters into speach of the (r) He excelleth himselfe whensoeuer he growes to speake of the Incarnation Life and Passion of Christ Iesus our Lord. Incarnation Life Passion of our Lord Iesus Which he pondereth so coÌ„templatiuely and yet so sensibly so profoundly and yet so plainly so strictly and yet so tenderly as is able to make euen brasse to blush and iron to burne and lead to melt for the greife and shame of the much that we haue sinned and for loue of him in respect of the infinite that he hath suffered for vs. That so in fine we may heerafter make the consideration of the sacred Passion of our Lord a great part of our busine in this life since it is by it that we must be happy in the next vnles we haue a mind to remayne in torment for all eternity And that we may at length both with our hart and tongue make this prayer to the diuine Maiesty to which our Author exhorts (s) A holy prayer which he makes in this Treatise following vs in his discourse vpon the Passion That the mercy of God may not permit vs to be so miserable as not to be content so much as to thinke or meditate vpon those vast affronts tormeÌ„ts which the Son of God being the King of glory and God himselfe was content not only to consider but to suffer Yea and so to suffer as that the infinite desire of loue wherewith he suffered them may euen put the things theÌ„selues as it were to silence how lowd soeuer they otherwise deserue to be crying out in the eares of our hart And this he did without all interest of his owne and only for our eternall good as the Author doth excelleÌ„tly declare that so insteed of enemyes and rebels most wicked slaues which naturally by our descent from Adam we were in the fight of God we might be translated into the condition of being made his seruants his friends his adopted sonnes vpon the price of his owne pretious life This is the nayle that he beats most vpon and I beseech our Lord that our harts may be euen riuetted to his diuine hart thereby In the meane tyme you the Reader must not spend your hope vpon the meeting heer with (t) Concerning the stile any curious or elaborate stile For though euen in this kind the Author be far inough froÌ„ fault yet composition was the thing which he might well disdaine to affect as knowing that the inualuable stone which he was exposing did deserue to be most highly esteemed though it were not artificially either cut or set Nor (u) Concerning the quality of the Authors conceptions yet are you heer so much as to think of encountring certain flourishing fading coÌ„ceits though I am much deceaued if the most fastidious mind wil not heere find matter whereupon to feed with great delight But the Authours ayme was at a fairer marke It is not the clapping of handes which he begs he (x) He shootes
of his Mother vpon the day of his espousall And therfore because according to the history it cannot agree to Salomon who was a sinner we must necessarily since the Scripture cannot speake vntruth vnderst and it of another true Salomon who was Christ and that with great reason For Salomon doth signify peaceable that name was imposed vpon him because he made no warrs in his time as his Father Dauid had done And therfore God was not pleased that Dauid who was a (f) Not of cruelty towards his subiects but of conquest ouer his enemyes man of bloud but his peaceable Sonne should build that famous Temple of Hierusalem wherein he would be adored Now if the name of peaceable were imposed vpon Salomon because he was peaceable according to the peace of the world which sometymes wicked Kinges maintaine vpon how much more reason is this name due (g) Christ our Lord is the true Salomon the true Prince Peace to Christ who made the spirituall peace betweene God and maâ— to his owne so great cost the paine of all our sinnes which caused the emnity betweene God and vs falling headlong vpon him He also made peace betweene those people which had been so contrary to one another namely the Iewes and Gentils taking away that wal of emnity which stood betweene them as S. Paul sayth That is to say the Ceremonies of the old Law and the Idolatry of the Gentills To the end that both the one the other hauing left their particularityes and thâ—se rites which they deriued from their ancestouâ—â— might submit themselues to the new Law vnder one Fayth one Baptisme and one Lord hoping â—o participate the same inheritance as being all the sonnes of one Father of heauen who begot theâ— a second tyme by water and the Holy Ghoâ—â— with more honour and aduantage then they were engendred before of flesh by their Fathers to misery and shame All these blessinges came by Christ Iesus who is the pacifyer of heauen aâ—d earth and of one people with another and of a man with himselfe whose warre as it is mâ—â—â— troublesome so the peace is more desired Thâ—â— peace could not be made by the other Salomon but he had the name of the true pacifier only in figure as the peace of Salomon which was temporall is a figure and shaddow of that which as spirituall and which hath no end If then thou do well remember O thou spouse of Christ which in reason thou must neuer forget the Mother of this true Salomon who was and is the blessed Virgin Mary thou shalt find her to haue crowned him with a fayre garland giuing him flesh without any sinne vpon the day of the Incarnation which was the day of the coniunction and espousall of the diuine word with his sacred humanity and of the word being made man with his Church which Church we are From that sacred wombe did Christ issue as a spouse who riseth from his bed of state and he beginneth (h) Psalm 18. to runne his Carriere like a strong Giant taking the worke of our redemption to hart which was the hardest thinge that he could enterprise And at the end of this Carriere he did vpon the day of our Good fryday espouse (i) Christ espoused the Church to himselfe vpon the Crosse his Church by wordes de prasenti For which he had taken paines as (k) Genes 19. Iacob did for Rachel And then was she drawne out of his side when he was reposing in the sleepe of death as (l) Gen. 2. Eue was out of Adams whylest he slept And for this worke so excellent and of so great loue which in that day was wrought Christ called that day his day when he saith in the (m) Ioan. 8. Ghospell Your Father Abraham reioyced to see my day he saw it he reioyced thereat Which was accomplished as S Chrysostome saith when the death of Christ was reuealed to Abraham by the resemblance of his sonne Isaac whome God commaunded him to (n) Genes 22. sacrifice in the mount Moria which is mount Sion Then did he see this painefull day and he reioyced at it But at what did he reioyce was it perhaps at the scourges at theâ— afflictions and at the torments of Christ No it is certayne that the affliction of Christ was so great as to be sufficient for the making of any hart though neuer so cheerefull to be euen oppressed with compassion And if you belieue not me let those three beloued Apostles tell you this truth to whome he said My (o) Watt. 10. Mare 14. soule is sad euen to the death What did their hartes feele in themselues at the sound of that word which vseth to wound their hart with the sharpe knife of sorrow who heare it spoken but a farre off And his scourges torments nayles and Crosse were so full of torment to him that whosoeuer should see them though he had a most inflexible hart could not choose but be moued by them Yea I know not but that those very wretches that tormented him seing his meekenesse in suffering and their owne cruelty in afflicting must needs sometymes haue compassion of one that suffered so much and euen for them though they knew not that Yf therefore they who abhorred Christ might be afflicted by the sight of his torments vnlesse their hartes were made of hardest stone how shall we say of a man who was so greately Gods friend as Abraham was that he reioyced to see the day whereon Christ was to endure so much CHAP. LXIX Wherein he proseâ—uteth that of the former Chapter pondereth this passage of the Canticles in contemplation of the passion of Christ. BVT that thou mayst not meruaile so much at this do thou hearken to another thing yet more strange and which is expressed by these wordes of the Canticles That this garland was put vpon his heade in the day of the ioy or triumph of his hart The day of his so excessiue griefe as that no tongue is able to vnfold it doest thou call the day of his ioy And that no ioy which was counterfaite and exteriour only but they call it the day of the ioy of his very hart O (a) Note and learne hereby to loue God thou ioy of the Angells and thou full riuer of their delight in whose face they desyre to looke by whose most puissant waters they are swallowed vp by finding themselues within thee and by swimming in that ouer abounding sweetnesse of thyne and what is that at which thy hart reioyceth in this day of thyne afflictions At what doest thou reioyce in the middest of those scourges those nayles that dishonour that death Is it true perhaps that they did not afflict thee Yes verily they did afflict thee and more thee then they could haue afflicted any other though it were but euen for the delicacy of thy complexioÌ„ But because our miseries do afflict thee yet more then thyne owne
Christian Pilate might conceaue that quickly there would be no more thought of Christ nor any that would haue compassion of him yet God ordained that insteed of those few who did spit vpon him there might be may be shal be many who are with reuerence to adore him And that insteed of them who for the loathsomnesse of the spectacle could not endure to look vpoÌ„ him there should be many who might ioy in beholding that most blessed face as a most pure and perfect glasse though it were placed vpon a (s) The place of the greatest reproach that could be thoâ—hâ— of Crosse And insteed of theÌ„ who thought him to deserue all that which he suffered there should be so many who might confesse that he committed no euill for which he ought to suffer but only that themselues had sinned and that he suffered for the loue of them And lastly if their cruelty were so great as not to haue compassion of him but demanded that he might be murthered vpon the crosse God was pleased that there should be many who would desire to dye for Christ and who with all their soules would say I see (t) The wordes of a soule which is the spouse of Christ our Lord. O thou my friend that thou art wounded and full of payne and I would to God I could suffer it for thee Let not therfore Pilate thinke that he dressed Christ so in vayne though he could not moue them who then were present to compassion since now so many vpon the remembrance of those afflictions of Christ haue so great pitty of him that in their harts they are scourged crowned and crucified togeather with him as S. Paul affirmeth both of himselfe and in the person of many others CHAP. CXII How great reason it is that we should behold this man Christ with those eyes wherewith many of them to whome the Apostles preached did behold him that so we may grow beautifull And that this beauty is giuen vs through his grace and not through our owne merits A Most reasonable thing it is O Virgin that these motiues which are so pregnant and these examples which are so full of life should moue thee thou hauing first cast away all tepidity to fixe him in thy hart with a profound and cordiall loue who so much to his torment was placed nayled vpon the Crosse for thee And that thou be none of those hard-harted persons who heard those wordes spoken in vayne but of those others to whome the hearing thereof hath beene a cause of saluation Be none of them who had not the grace to esteeme that which was present to them but of those others in whose person Isay sayth We desired to see him for many Kinges and Prophets haue desired to see the face and to heare the voyce of Christ our Lord. Behold (a) How necessary it is for vs to behold Christ our Lord crucifyed therefore O Virgin this man Christ Iesus who is published by the voyce of one that is not worthy to proclaime him thus Behold this man that thou mayst then come to heare his wordes for he is that maister which the Father gaue vs. Behold this man that thou mayst imitate his life for there is no way whereby thou canst be saued but he Behold this man that thou mayst haue compassion of him for he was brought to such a passe as might haue mooued euen his enemies to compassion Behold this man to lament ouer him for it is we who by our sinnes haue brought him to the case he is in Behold this man that thou mayst loue him for he hath suffered infinitly for vs. Behold this man that thou mayest beautify thy selfe by him for in him thou shalt find all the colours of beauty that thou canst desire Red by the new buffetts which they gaue him Blew by those which he had receiued the night before Yeallow by the abstinence of his whole life and by the affliction which he had passed through in that night White by the spittle which they had discharged vpon him and Blacke by those blowes wherwith they had new moulded his sacred face his cheekes all swelled and of as many colours as those wretches could paint vpon them For Isay (b) Isa 50. prophesied thus in the person of Christ I gaue my cheekes to those that would pull them and my body to them that would afflict it What waters what enamells what white and red mayest thou find heere wherewith to beautify thy selfe if by thy negligence thou leaue them not Behold this man O Virgin for whosoeuer beholdeth him not shall not escape from death For as Moyses did exalt the serpent in the desert vpon a staffe that they who were wounded might recouer by looking on it and those others dye who did not looke so (c) It is not with fayth alone that we must looke vpon our Lord but with faith loue whosoeuer shall not looke with faith and loue vpon Christ who is placed vpon the wood of the Crosse shal dye for euer And as I told thee before that we must beseech the Father by saying Looke O Lord vpon the face of thy Christ so also doth the Eternall Father coÌ„maund and say to vs Looke O man vpon the face of (d) Christ our Lord is not only the Christ of God but of vs also thy Christ and if thou wouldst haue me looke vpon his face to pardon thee looke thou vpon his face that by him thou mayest desyre me to giue thee pardon In (e) The great God and this wretched man can only be made to meet in Christ our Lord. the face of Christ our Mediatour the Fathers sight and ours doe come to meete There do the beames of our belieue and loue there do the beames of his grace and pardon determine themselues Christ is called the Christ of the Father because the Father engendred him gaue him what he hath And Christ is called our Christ because he offered himselfe for vs bestowing vpon vs all his merits Behold therefore the face of thy Christ belieuing in him confiding in him and louing him and all others for him Behold the face of thy Christ by meditating on him and by comparing thy life with his that so as in a glasse thou mayest see thy faultes and how far thou art off from him so knowing the sinnes which deforme thee thou mayest take of his tears of his bloud which streame downe ouer that beautifull face of his and with griefe mayest wash away those spotts and so thou mayst become beautifull and iust But as the Iewes tooke off their eyes from Christ because they saw him so ill handled so doth Christ take his eyes off from that soule which is wicked and which as leaprous is abhorred by him But when he hath beautifyed it by the grace that he gained for it by his afflictions he placeth his eyes vpon it saying How (f) Cant. 4. beautifull art thou
64. Of a profitable exercise of knowing the being which we haue in Nature that by it we may obtayne Humility pag. 316. Chap. 65. How the exercising of our selues in the knowledge of the supernaturall being which we haue of grace doth serue towards the obteyning of Humility pag. 321. Chap. 66. Wherein the aforesaid exercise is prosecuted in particuler manner pag. 326. Chap. 67. Wherein he prosecuteth the former exercise and of the much light which our Lord is wont to giue by meanes thereof whereby they know the greatnes of God and as it were the Nothing of their litlenes pag. 332. Chap. 68. Wherein he beginneth to treate of the consideration of Christ our Lord and of the mysteries of his life and death and of the great reason we haue to exercise our selues in this consideration and of the great fruites which grow from thence pag. 336. Chap. 69. Wherein he prosecuteth that of the former Chapter pondereth this passage of the Canticles in contemplation of the passion of Christ pag. 343. Chap. 70. That the exercise of prayer is most important and of the great fruit which is reaped thereby pag. 350. Chap. 71. That the pennance due to our sinnes must be the first pace whereby we come to God conceauing true griefe for them and making true Confession thereof and satisfaction pag. 361. Chap. 72. How the second pace towardes the bringing vs to God is the giuing of thankes which we owe him for his hauing so deliuered vs and of the manner how this is to be done by meanes of diuers Misteryes of the Passion which are to be meditated in diuers dayes pag. 363. Chap. 73. Of the way which we are to hold in the consideration of the life and passion of Iesus Christ our Lord. pag. 367. Chap. 74. Wherein the way of considering the life of Iesus Christ our Lord to the end that it may be of greater profit to vs is prosecuted in a more particuler manner pag. 369. Chap. 75. VVherein some directions are giuen for our greater profit in the aforesaid exercise of Prayer and for the auoyding of some inconueniences which to ignorant persons are wont to arriue pag. 374. Chap. 76. That the end of Meditation of the Passion is to be the imitation thereof and what is to be the beginning and ground of greater things which we are to imitate pag. 380. Chap. 77. That the Mortification of our passions is the second fruit which we are to draw out of the meditation of the passion of Christ our Lard and how we are to vse this exercise that so we may gather admirable fruit thereby pag. 388. Chap. 78. That the most excellent thing which we are to meditate and imitate in the passion of our Lord is the loue wherewith he offered himselfe to the Eternall Father pag. 394. Chap. 79. Of the burning Loue wherewith Christ Iesuâ— loued God and men for God from which loue as from a fountaine that did spring which he suffered in the exteriour and that also which he suffered in the interiour which was much more then the other pag. 403. Chap. 80 Wherein is prosecuted the tendernes of the loue of Christ towards men and of that which caused his interiour griefe and gaue him a Crosse to carry in his hart all the dayes of his life pag. 409. Chap. 81. Of other profitable Considerations which may be drawne out of the Passion of our Lord and of other meditations which may be made vpon other points and of some directions for such as cannot easily put that which hath bin said in practise pag. 415. Cap. 82. How attentiuely our Lord doth heare vs how piteously he doth behold vs if we manifest our infirmityes to him with that griefe which is fit and how ready he is to cure vs and to do vs many other fauours pag. 420. Chap. 83. Of two threates which God vseth to expresse One absolute and the other conditionall and of two kinds of promises like those threats and how we are to carry our selues when they arriue pag. 426. Chap. 84. What a man is of his owne stocke and of the great benefits that we enioy by Iesus Christ our Lord. pag. 429. Chap. 85. How lowd Christ cryed out and doth euer cry out for vs before the Eternall Father and with how great speede his Maiesty doth heare the prayers of men and bestoweth benefittes vpon them by meanes of this out-cry of his sonne pag. 438. Chap. 86. Of the great loue wherewith our Lord doth behold such as are iust and of the much that he desyâ—eth to communicate himselfe to creatures and to destroy our sinnes which we must behold with detestation that God may looke vpon them with compassion pag. 446. Chap. 87. Of the many and great benefits which come to men in that the Eternall Father doth behold the face of Iesus Christ his Sonne pag. 451. Cap. 88. How it is to be vnderstood that Christ is our Iustice least otherwise we should fall into some errour by conceauing that iust persons haue not a distinct iustice from that whereby Iesus Christ is iust pag. 457. Chap. 89. That sinne doth not remaine in iust Persons but that the guilt of sinne is destroyed in them that they are cleane and acceptable to God pag. 462. Chap. 90. That the graunting that there is perfect cleanesse from sinne in such as are iust by the merits of Christ Iesus doth not only not diminish his honour but much more declare it pag. 467. Chap. 91. How some passages of holy Scripture are to be vnderstood wherein it is said that Christ Iesus is our Iustice and such other propositions as that is for the better declaration of the precedent Chapters pa. 472. Chap. 92. That we must fly fast from pride which is wont to grow vp apace by occasion of good workes considering the much which is merited by them and of a particuler instruction which Christ hath giuen vs wherby we may profit against this tentation pag. 476. Chap. 93. That a man being humbled and abased by the contents of the last Chapter may enioy that greatnes which our Lord vouchsafeth to impart to the works of such as are iust with confidence gratitude p. 483. Cap. 94. That froÌ„ the loue which we beare our selues we must draw a reason of louing our neighbours p. 486. Cap. 95. That from the knowledge of the loue which Christ beareth to vs we are to draw a reason for louing our neighbours pag. 488. Chap. 96. Of another consideration which teacheth vs in excellent manner how we are to carry our selues with our Neighbours pag. 491. Chap. 97. He beginneth to treate of that word of the verse which sayth Forget thy people And of the two sorts of men which there are good and bad of the names which are giuen to euill men and of their seuerall significations pag. 497. Chap. 98. That it doth much import vs to fly from this Citty of the wicked which is the world and how ill