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[The idea and plan of this Treatise are borrowed from one by Huldric Zuingle, entitled, "Brevis commemoratio mortis Christi ex quatuor Evangelistis per H. Zuinglium in unam seriem concinnata; sequitur historia resurrectionis et ascensionis Christi:" but the learned writer has so far improved upon his model, that it is justly entitled to the character of an original work.

There is no table of contents in the original work, nor are the different passages of the Evangelists mentioned, from which the extracts are taken. It has been thought right, for the sake of clearness and the convenience of the reader, to supply both these omissions in the present edition. In all other respects it is exactly conformable to the original copy.

An edition of this work is said by Tanner to have been published at Marpurg, 1540-47, in 8vo. The present edition is taken from a copy of the original in the Rectorial Library at Milden in Suffolk, printed by Thomas Scarlet in 1593; the use of that copy having been kindly permitted for the purpose by the authorities to whom the present charge of the Library belongs.]

THE AUTHOR TO THE READER.

SINCE our human imperfections are such, as one sin driveth out another, and the frailty of our natures is so great, as having touched the brim of the ocean thereof, we never cease till we are overwhelmed and drowned in the bottom of the same; since of ourselves we are but grafts of a corruptious tree, children of eternal darkness, infidels who bow the knee to Baal, having uncircumcised hearts and lying lips, whose minds are fixed on the world and fastened on mammon; I thought good, christian reader, considering the self-love in us, which have converted the angels into devils,-which, as Augustine witnesseth, hath builded the very Babylon of contempt of God',-to level out a way for all men to tread, a glass for all men to see, an adamant, wherewith all souls may be drawn to the beholding of their vices, the loathing of the same, and finally the amendment and hearty conversion for their misdeeds. And for that it most evidently appeareth, that the justest man falleth oftentimes a-day, and they that discern errors in themselves; and seeing then that they are in the next step to amendment, it behoveth us to consider the weakness which is in us, how far we are fallen and do fall from the protection of the just; so that in the end we

[The following passage seems to be that referred to: Videte nomina duarum istarum civitatum, Babylonis et Hierusalem. Babylon confusio interpretatur, Hierusalem visio pacis. . . . Possumus tamen et aliquid afferre, quantum Dominus donat, unde distinguantur pii fideles, etiam hoc tempore cives Hierusalem a civibus Babyloniæ. Duas istas civitates faciunt duo amores. Hierusalem facit amor Dei, Babyloniam facit amor seculi. Interroget ergo se quisque, quid amet, et inveniet unde sit civis; et si se invenerit civem Babyloniæ, extirpet cupiditatem, plantet caritatem. Enarratio in Psalmum LXXIV. Opera, Vol. vi. p. 144, A. B. Ed. 1541. See also Expos. in Apocalypsim Joannis. Hom. xvI. Opera, Vol. IX. p. 148, E. F.]

may in the spring of repentance wash away original and successive sins, which have defiled our souls, and cleaving to the true corner-stone, whereon our faith should be builded, withstand the perils of perdition, which our ghostly enemy hath raised against us.

And for that truth is never known but by his contrary, and our nakedness is not disclosed, unless our eyes be opened; let us examine ourselves, and we shall find that these are inseparable errors in us, from which the justest are not exempted, namely, blindness and corruptness of judgment, pride in spirit, mistrust in God, to be slack and weary in God's service, defacing of God's truth, not to have God before the eyes, surmising, vanity of heart, curiosity and niceness, grudging in our hearts against the enemy, bitterness, desire of vengeance, a man's good intent, greediness to be seen and praised, vain-glory, ambition, proper election, maintaining of our own evil, a disdainful, false, unfaithful, wicked eye, and such like pharisaical points and feats, wherewith the devil tempteth the good men that keep themselves from the gross vices. These and other innumerable vices shall every one, how good soever he be, find in himself, if he search himself uprightly and throughly to the bottom.

Seeing then, that we find ourselves so vicious, altogether sick, poisoned, and wounded unto death, we ought day and night without ceasing to complain and lament before God, to watch and pray unto God for remission of our sins; yet should we not despair of life. The true Physician of our souls came down from heaven, and through his passion hath he made us a plaister for our wounds; only let us use it and lay it to the sore. The faithful Samaritan poureth oil and wine into our wounds, taketh us up to cure and to heal us; only let us follow him, and fashion ourselves after his image. He is the brasen serpent without sin, whom with the eyes of faith we must behold hanging and lift up upon the cross for us: he taking our sins upon himself, giveth us his own innocency.

If the burden of sin now oppresseth and grieveth us, we ought to run unto him: he shall ease us and give us rest; for his blood washeth away our sins. Him hath the Father given unto us to be our righteousness and redemption.

Besides this great treasure that God hath given us in

Christ, he is set forth unto us, especially in his passion, for a pattern or example, whereby we may learn to die from sin, and find a preservative against vices to come. For selflove and high esteeming of a man's own self is the wellspring of all vice. Consider that Christ was not proud himself of his own highness, but took upon him the shape of a servant, and came to serve us, humbled him most lowly, loved not himself, sought not his own, desired not his honour, but the honour of his Father; all despite and reproach fell upon him. If we ponder this by faith, all greedy love of ourselves shall fall away.

The obedience of Jesu in true belief considered expelleth and healeth our disobedience, and the idolatry of our own carnal heart. With his obedience covereth he the disobedience of all men, so far as we abide in the obedience of faith, that Christ be dearer unto us than the whole world; for the which cause we freely give over ourselves into his obedience, suffering all things for his sake. Pride and vain-glory is healed through Christ's humility and contempt, which he suffered for us manifold. "Learn of me," saith he; "for I am meek and lowly of heart." Why are we so greedy of temporal things, when Christ, the Lord of heaven and earth, became for us so poor, hanging bare and naked upon the cross? The chaste pure life of Jesus Christ expelleth in us all uncleanness of the flesh. Also his martyrdom, anguish, and trouble, which in his flesh he suffered for us, quencheth the lust and concupiscence of the flesh.

Oh, how evil doth it become a believer to be ireful and greedy of vengeance, when his forerunner, being in most humility like unto a sheep, prayed for his enemies!

Envy and hatred is highly expelled, if we consider the excellent deep love of Jesu towards us. Gluttony and excess of life shall fall away from us, if we well remember that Christ for us drank vinegar mixed with gall.

As it is here shewed in certain points, even so against all vices and blemishes of the soul there may remedy be found in the passion of Christ, if it be rightly used in the contemplation of faith. The old Adam ought we to lay aside, to mortify the members upon earth, and to put on Christ the Lord, as the new wedding-garment. In the cross ought to be our exercise, our joy, comfort, and life.

Hereunto also helpeth us our heavenly Father, who unto us his children, whom he most entirely loveth, suffereth manifold passions, afflictions, troubles, and anguishes, sickness, poverty, and persecution to come, to keep us upon the cross, lest we as negligent people gape for temporal earthy things. And if we will needs follow our own lusts, he hedgeth our way with thorns, nurturing and humbling us through trouble; that we, being tried and purified as the gold in the fire, may cry and call unto him, and that we may give our earthly things, seeing we find no quietness in them. He bringeth us into the land of promise, howbeit through the wilderness, through much travail and labour. Blessed are they that in patience, without murmuring, suffer the Lord to work, and do faithfully follow him.

All this, and more than I can say, ought to be the consideration and exercise, when we celebrate the supper of the Lord Jesu, that we so sprinkle the blood of Christ in our hearts, and drink it into us, that it may work in us, and bring forth fruit. Our eyes and hearts we ought to lift up into heaven, and consider what the bread and wine pointeth us unto, namely, unto the body of Christ, that was offered up upon the cross for our sins, and to his blood, that was shed for the washing away of our offences; and that we fashion ourselves unto his image, and practise also such love one towards another. This is the proof that Paul speaketh of, with the which a faithful believer ought to exercise himself before and in the Lord's supper, examining well his faith and love, which out of the love of God towards us is kindled and increased. First, ought a man to consider the excellent love of our Lord Jesus Christ, who so loved us, that he died for us. And seeing that he biddeth us to so high a feast of his grace, we ought also to ponder the same in such sort, that we be thankful unto him, and prepare ourselves thereafter.

St Paul saith, that there is a feeding with milk, and a feeding with strong meat, which is to be observed according to the nature and property of those that receive the meat. And in the church of God there be three sorts of men, as the same by the high illuminated good wise teacher Augustine and by others is written'.

[1 This classification of the members of the christian church does not appear in any single part of the works of Augustine, although it

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