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BEing busied on a certaine day with the bodily labour of hands, when I had be∣gunne to consider of a spi∣rituall mans exercise: Foure degrees or steppes suddenly offered them∣selues vnto my considera∣tion, which were, Rea∣ding,
Meditation, Pray∣er, and Contemplation. This is the Ladder of se∣cluded men, of solitary men, wherewith they are lifted vp into heauen, it is a Ladder distinguished and noted but with a few degrees or stepps, and yet of an vnmeasurable, and incredible greatnesse. The first part of the which is stayed vpon the earth, but the vppermost part pier∣ceth the clouds, and sear∣cheth the secrets of the Heauens. These degrees or steps, as in names and number they are diuers, so in order and number
they are distinguished· Whose properties and be∣nefites, surely euery of them, what they may bring to passe in vs, How betweene themselues they differ and excell, if any one would throughly consider, whatsoeuer labour or stu∣dy he shal bestow in them, be shall briefely and easily thinke and thinke againe vpon them, in regard of the greatnesse of their profite, sweetnesse, and delight. For Reading is a diligent and earnest looking on the scriptures, with a bending and strayning of the mind. Meditation is a studious
action of the minde sear∣ching out the knowledge of the secret truth, by the leading of ones owne and speciall reason. Prayer, is a deuout intention of the minde to God, for the putting away of euill things, and the obtaining of things that are good, Contemplation, is a cer∣taine lifting vp of a stayed minde to God, tasting the ioyes of eternall sweet∣nesse.
THerefore the discriptions of the foure de∣grees assigned it remaineth that wee should sée their parts and duties. Reading searcheth. Meditation findeth. Pray∣er sueth or maketh inter∣cession. Contemplation, féeleth or tasteth. Where∣vpon the Lord himselfe, saith. Seeke and ye shall find, knocke, and it shall
bee opened vnto you. Seeke by reading and yee shall finde in meditating. Knocke ye by Prayer, and it shall bee opened to you in contemplation. Rea∣ding setteth the mouth as it were to sound meate. Meditation cheweth and breaketh Prayer obtay∣neth tast. Contemplation is the same sweetnesse which gladdeth and com∣forteth. Reading is in the barke or shell, Meditation in the fat. Prayer in the supplication of desire. Con∣templation in the delecta∣tion of gotten sweetnesse, which that it may appeare
more plaine, I will apply one example out of many. I heare in reading, Bles∣sed are the cleane 'n hart for they shall see God. Beholde a short sentence, but swéet and manifolde in knowledge. I come o∣uer and beside to the feede of the soule, as it were of a Grape, the which thing after the soule hath dili∣gently séene into it sayth within it selfe, may there be any good? I will come to my heart and will try if happely I may vnder¦stand and finde this clean∣nesse, for this thing is pre∣cious and worthy to bee 1
wished for, the possessors of which are called Gods, to whom is promised the sight of God, which is e∣ternall use, which is com∣mended with so many testimonies of holy scrip∣tures. Therefore destring this thing more plainely, to be expounded to it selfe, it beginneth to chew and breake this grape, and putts it into the presse, vn∣till it mooueth reason to search out, whether this cleannesse so precious and worthy to be wished for, can be, and how it may be bad.
THEN com∣meth Dili∣gent and ear∣nest Medita∣tion, it farieth not behinde, it hath not any thing in the superficie or outside of ano∣ther, it pitcheth foote, it pierceth the inward parts, it seeketh euery corner, it considereth beedely, that he hath not sayde, Blessed be the cleane in body but in minde: because it suffi∣ceth not to haue harmeles hands from euill worke,
but that also we should bée ••lensed in mind from wic∣ked thoughts. Which is confirmed by the authori∣ty of the Prophet saying. Who shall ascend into the hill of the Lord, or who shall rise vp. in his holy place: euen he that hath cleane hands and a pure heart. Also this Me∣ditation, it considereth this cleannesse of heart which the same Prophet would Thinke also how carefull blessed Iob was in keep∣ing this, who said, I haue made a couenant with mine eyes that I would ••ot thinke any thing of
the Virgin. See how much the holy man stray∣ned himselfe, who shut his eyes least hee should be∣hold vanitie, lest by chance vnawares hee should re∣spect that, which after∣wards inwardly he might desire. Afterward and after such sort that the prophet hath entreated of the clean∣nesse of the heart, he begin¦neth to speake of the re∣ward thereof. How glori∣ous and delectable a thing it would bee to see the face of the Lord so long wished for, beautifull in fairenesse aboue the Sonnes of men. Now not abiect and base
not hauing a hope with which his mother cloathed him, but arayed with a robe of immortality, and Crowned with a dia∣deme, with which his fa∣ther hath crowned him in the day of resurrecti∣on and glory, the day which the Lord hath made. Meditation think∣eth, that in that vision, there shall bee that fulnes of which the prophet spea∣keth. We shall be satisfied when thy glory shall ap∣peare. Doe you not per∣cerue how much lie our hath flowed out of a little grape, how great a fler is
risen out of this sparke, and how much this little text is extended in the same Meditation. Blessed bee the cleane in heart, for they shall see God. But how much yet might bee exten¦ded or enlarged, if any one should come that hath pro∣ued such things? For I feele that the well is déepe and I in these things vn∣skilfull, I haue scantly sound a vessel, in which I might draw vp few things The soule inflamed with these lights, sacrificed with these desires, the Alablast∣er box of sweete oyntment broken, beginneth to sa∣uor,
not of tast, but as it were of an odoriferous sent. Of this the soule doth gather, how swéet a thing it is, to féele the experience, whereof it hath knowne Meditatiō to be so pleasant. But what shall the soule doe, it burneth with desire to haue it, but it doth not find in it selfe, how it may haue it, and in how much more it searcheth, the more greatly it desireth, whilst it setteth before it medita∣tion, it setteth before it al∣so sorrow, because it vnder∣standeth not the sweetnes which Meditation shew∣eth to be in the cleanesse of
heart. For it commeth not of reading and meditating to vnderstand this, sweet∣nesse, except it bee giuen from aboue, for to reade and meditate, is as com∣mon to the euill as to the good. And those Philoso∣phers of the Gentiles by the leading of reason found out in what the ch••efe of true goodnesse consisted. But because when they had known God, they glo∣rified him not as God (but presuming on their ••wne power, they sayde bee will magnifie our owne tongues, our lipps 〈◊〉〈◊〉 our owne) they deser∣ued
not to vnderstād what they might see. They va∣nished in their owne thoughts, and their wise∣dome is devoured, which humane study of discipline had bestowed vpon them, not the spirit of wisedome, which onely giueth true wisedome, which is to say, sauory knowledge, which when it is, in whomsoeuer that inestimable sauor gladdeth and comforteth. And of that it is said, wise¦dome doth not enter into a malicious soule. For this is of God alone, and as God had giuen the office of baptizing to many, yet
in baptisme he hath retay¦ned to himselfe onely, the power and authority of forgiunesse of sins Wher vpon John hath sayde of him distinctly▪ this is hee which baptiseth in the holy Ghost. And of him we may say, this is he which giueth the tast or sauor of wise¦dome, hee maketh know¦ledge sauory to the Soule.
For truely speech is giuen to many: Wisedome to a fewe, the which the LORD distributeth to whom hée will and how he will.
BVt the Soule perceiuing of it selfe, that it cānot atta••ne to the desired swéetnesse of knowledge & experience, & by how much the more it commeth to the secret heart, by so much the more God is exalted, it hum∣bleth it selfe vnto prayer saying. Lord which art not seene but of cleane hearts, I haue searched in reading, I haue sought in me••itating, how true cleannesse of heart may be
had that by that meanes I might know thee. I did seeke thy face O Lord, thy face O Lord did I séeke. I haue long medita∣ted in my heart, and in my meditation the fier waxed not. and my desire more to know thee, whilst thou breakest to me the bread of holy scripture, and in the brea••ing of bread, in which then art more knowne. And how much more I know thee, I long the more to knowe thée, not in the barke of the letter, but in the sée∣••ng of practice and experi∣ence. Neither do I humbly
aske this O Lord, for my merits, but for thy mercy. Because I confesse I am vnworthy and a sinner, but yet the dogs doe eate of the crums that fall from their masters table. Giue me O Lord an earnest of the inheritance to come, at least one droppe of heauen∣ly raine, wherwith I may coole my thirst, for I burne with great desire.
WIth these and such burning speeches, the soule doth in∣flame
her desire, like as shee doth shew her affecti∣on. With these incantati∣ons shee calleth vpon her bridegroome. But the Lord whose eyes are vpon the righteous, & his eares open only vnto their pray∣ers: euen those their pray∣ers he tarteth not for, vntill they shall end their speech, but interrupteth the mid∣dle course of their prayer and making speede offe¦reth h••mselfe, and compas∣sed about with the dew of heauenly sweetnesse, mee∣teth the longing soule, and annointed with excellent oyntments refresheth the
wearied soule, comforteth the hungrie, fatneth the poore, maketh it forget earthly things, quickneth it vnmindfull of it selfe, in strengthening it meruai∣lously. And as in certaine carnall and fleshely plea∣sures, carnal concu••iscence doth so much ouercome, that it loseth all the vse of reason: So of good right, worthyly in this supernal Contemplation, carnall & fleshly motions are quite consumed and swallowed vp from the soule, so that the flesh may contrary or gain say the soul in nothing & man become altogether spirituall.
O LORD how dost thou ap¦peare when thou wilt doe these things, and what signe of thy comming? Whether are déepe sighes and teares witnesses and messengers of this comfort and gladnesse. If it bee so, this is a new meaning, and an vnusuall signe For what agreement is there of comfort to sighes, of gladnesse to teares: but
yet if these are to bee called teares, and not rather the ouerflowing aboundance, of the inward dew powred vpon, and a signe of an in∣ward washing, and an outward clensing. Like as in baptisme of Children, by the outward washing is signified and figured the inward washing of the soule, so here the inward clensing goeth before the outward washing. O hap∣py teares by which, the in∣ward spotts are purged, and by which the burning flames of sinnes are quen∣ched. Blessed are you that so mourne, for you shal re∣ioyce.
O soule acknow∣ledge thy Bridegroome with teares, imbrace thy long wished for. Now bee drunken with the flowing streame of pleasure, sucke milke and hony from the breast of his comfort. These be the cleane giftes and comforts which thy Bridegroome hath giuen thee, which are sobs and teares. He bringeth to thee drinke wt teares in mea∣sure these teares are bread to thee day & night: bread truely strengthning mans heart, swéeter then honny and the honnies Combe. O Lord if these teares bee
so sweete which are stirred vp through ye remēbrance & desire of thee, how sweet shall the ioy bee conceiued, by the open and m••nifest sight of thée. If it bee so sweete to weepe for thee, how sweet will it be to bee glad and reioyce with thée. But why doe we set forth in common, these secret conferences of that? Why doe we endeuor to expresse eternal affections in com∣mon words The vnex∣pert vnderstand not such things in the booke of ex∣perience: whom the same annoynting teacheth. And other wayes the outward
leter profiteth not the reader any whit. Litle sa¦uory is the reading of the outward letter, except it can take the exposition and inward sence from the heart.
O My soule wee haue a great while prolon∣ged speech. It were good for vs to be here with Peter and Iohn, to
beholde the glory of the Bridegroome and to tarry long with him. But I would to bee made here, not two or thrée taberna∣cles, but one, in which wee might bee together, and take delectation together. But as the Bridegroome saith let me depart, for now riseth the morning, thou hast receiued the light of grace, and the visiting which thou didst desire. Therefore the blessing be∣ing giuen, the sinnow of the thigh mortified, and the name changed from Iacob to Israel, the bride∣groome long wished for,
withdraweth himselfe for a little time. He withdraw¦eth himselfe aswell from the foresaid vision, as from the swéetnesse of the Con∣templation, notwithstan∣ding hee remaineth as much as to gouernment, as much as to glory, and asmuch as to peace and vnity.
BVt thou maiest not be afraide Spouse, nor
dispaire, neither thinke thy selfe dispised although the Bridegroome withdraw his face from thee a little while: All is wrought for thy good, and of his com∣ming and going away thou gettest profite. Hée commeth to thy comfert, he goeth away as a war∣ning to take héed, least the greatnesse of consolation should heaue and puffe thée vp, least if alwayes the Bridegroome should be with thée, thou should¦est begin to contemne thy fellowes, and attribute such continual visiting not to grace, but to nature.
But the Bridegroome gi¦ueth this grace to whom hee will, and when hee will, it may not bee possessed by right of Inhe∣ritance. It is a common prouerbe yt too much fami∣liarity breedeth contempt. Therefore he goeth away least by too much continu¦ance he should be contem∣ned, and being absent hee might be the more wished for: and the more wished and desired, he might the more ardently bee sought for. Moreouer what is pre∣sent life, which (in respect of future glory, that shal be reueled to vs) is like a
riddle, by which now wee know in part. For wee haue not here an abiding Citie, but we séeke one to come. Therefore wee should not esteeme ba∣nishment for a country, a token for a great sum of money. The bridegroome commeth, likewise he go∣eth away, now bringing comfort, then changing our generall state with in∣firmity, a little while hee suffereth vs to tast how swéete he is, and before we can fully féele it, hee with∣draweth himselfe, and so as it were with spread wings houering ouer vs,
prouoketh vs to flie, as though he would say. Be∣hold you tast a little, I am swéet, if you will fully bee satisfied with this swéet∣nes, run yee after me in to the swéete sauour of my oyntments hauing your harts lifted vp, where I am, on the right hand of God the Father, where you shall see me, not by a glasse or in a ridle, but face to face, and where your hearts shall reioyce fully, and your ioy no man can take from you.
BVt take héede thou Spouse how the bride∣groome may turne away himselfe from thee. Hee goeth not far, and though thou séest not him, yet he full of eies séeth thee before & behind▪ thou canst neuer hide thy selfe frō him. He hath also about thee spirits, his messengers most witty, and prudent
spies, that they should marke how (the Bride∣groome absent) thou beha∣uest thy selfe, and might accuse thée before him; If they perceiue and finde in thée any signes of wanton∣nesse or scurrility, this Bridegroome is ielous, i•• thou entertaine an other louer, if thou fancy to please others, he will pre∣sently seperate himselfe from thee, and cleaue to o∣ther yong ones. This bride¦groome is delicate noble and rich, goodly to beholde in beauty aboue the Sons of men. And therefore hée doth not vouchsafe or
thinke worthy to haue a∣ny other then a beautifull Spouse. If he see in thee a spot or a wrinkle, present∣ly hee turneth away his face. He cannot indure a∣ny vncleannesse. Therfore be thou chast, be thou mo∣dest and humble, that so of thy Bridegroome thou maist desire often to be vi∣sited.
THerefore that those things that are difficult∣ly
spoken, ioyned and vni¦ted together, may séeme the better, let vs gather (by repetition) the summ•• of such thinges spoken of before, like as that before noted, may be séene in the foresaide examples, how those steppes and degrées may agrée together, and as ioyntly and seuerally they may surpasse or excell eyther other. For reading as it were a ground worke and chiefe meane; first offereth it selfe, and in matter being ministred sendeth vs to meditation And then Meditation dili¦gently inquireth, what is
worthy to bee sought for and as it were digging, fin∣deth treasure and sheweth it. But when it cannot obtaine of it selfe, it sen∣deth vs to Prayer Prayer lifteth vp it selfe with all vehemency, when it fin∣deth by the sweetnes of contēplation, the treasure worthy to bee desired. Comming to this, when it moistneth the thirstie soule with the dew of heauenly swéetnes, it rewardeth the labour of these thrée be∣fore. So then reading is an outward exercise Me∣ditation an inward percei∣uing. Prayer a desire, and
Meditation aboue al sense. The first degrée is of be∣ginning, the second of pro∣fiting, the third of deuout∣nes, the fourth of blessed∣nesse. But these degrées, are so linked together, and are so seruiceable, in sup∣plying helpe one to ano∣ther, that those going be∣fore without those that fol∣low, profite little or no∣thing, and those that follow without those that goe be∣fore, seldome or neuer pro∣fite. For what profiteth it to vse the time with conti∣nuall reading, to run ouer the great acts & writings of holy men, except in
breaking and chewing on them, wee may sucke the iuyce and passe it through in swallowing it, euen to the most inward part of the heart, that out of them wee may diligently consi∣der our state or order of life, and study and indeuor to doe their workes▪ whose déeds and writings we co∣uet to reade often. Bu∣bow shall wee conceiue these things in minde, or how may wee take héede, least in meditating on some of them falsly, and vainely, wee should passe the bounds set downe of the holy Fathers, except
first we shall be instructed by reading or by hearing, for bearing after a certain manner belongeth to rea∣ding. Whereupon wee were wont to say, not on∣ly to haue read those books which we read to our selus and others, but also those which we haue heard of our Masters. Also what profiteth it a man when he may perceiu what may bee done by meditations, except he getteth helpe by prayer, and Gods grace to obtaine to them. Euery good gift and euery perfect gift, is from aboue, com∣ming from the Father of
Lights, without whom we can doe nothing. It re∣quired prayer of the Sa∣maritane woman, when he said, if thou knewest the gift of God, and who it is that sayeth to thée giue me drinke, thou wouldest haue asked of him, and hée would haue giuen thee water of life. The wo∣man hearing this, (as if she had beene instructed by reading) meditating in her heart to bee good and profi∣table for her to haue this water: Therefore infla∣med with desire of hauing it, turned her selfe to pray∣er, saying, Sir giue me of
that water, that I may not thirst, neither come hi∣ther to draw. Note the hearing of the word of God, and the meditation vpon it, incited or stirred her vp to prayer. For how might she bee carefull and earnest to aske, except first meditatiō had moued her? Or what had meditation going before profited her, except prayer following did shew what she had re∣quested to attaine to. Therefore to the end that meditation bee profitable, it behoueth that deuout prayer should follow, the effect of which is as it
were the swéetnesse of Contemplation.
OVt of these we may gather ye reading with∣out meditati∣on is barren. Meditation without reading is errone∣ous. Prayer without Me∣ditation is nothing ear∣nest. Meditation without prayer vnprofitable. Pray¦er with deuoutnesse and ob∣tainer
of Contemplation. The obtaining of Con∣templation without Pray∣er is very rare or miracu∣lous. For God of whose power there is no number or ende, and whose mercy is aboue all his workes, readeth vp Sonnes to A∣braham out of fiue stones, whilest or as yet hard and vnwilling, hee bringeth them together to assent, that they may be willing. And so as prodigall (as it is a cōmon saying) he draw∣eth the Oxe by the horne, whē not called he putteth in himselfe. Which thing, and if when wee reade to
happen to some men, as to Paule and some others, yet notwithstanding wee ought not as in a manner of tempting God, to take vpon vs diuine things, but to doe that which belong∣eth vnto vs, that is to read and to meditate in the law of God To pray to him yt he wold helpe our infirmi∣ties, and consider our im∣perfections. Which hee teacheth vs to doe, saying, aske and yee shall receiue, séeke and yee shall finde▪ knocke and it shall be ope∣ned vnto you▪ For now the Kingdome of heauen suffereth violence, and the
violent taketh it by vio∣lence. Sée if the properties of the foure degrees afore∣said, in their agreeable di∣stinctions, can bring to passe how they may agrée together, and what euery one of them may effect, or accomplish in vs. Blessed is the man whose mind is at leasure, from other bu∣sinesses, hee alwayes desi¦reth to be exercised in these foure degrées, who, al∣things that he hath being solde, buyeth that fielde in which lyeth hid the trea∣sure long wished for Marke yee and consider how swéete the Lord is.
Who that is exercised in the first degrée, héedful & cir¦cumspect in the 2. deuout in the 3. & in the 4. lifted vp aboue himselfe, he doth as∣cēd by these (which he hath disposed & set in order in his heart) frō vertue to vertue vntill hee may sée the Lord of Lords in Sion. Blessed is he to whom it is grāted to remaine in this highest degrée, euen a small time, for he may truely say, be∣hold I féel the grace and fa¦uor of God, behold I con∣template with Peter and Iohn, behold wt Iacob I am often times delighted with the imbracings of Rachel.
But let this man beware, least after this Contem∣plation in which hee was lifted vp to heauen, hee fall downe by any disordinate occasion, into the bottom∣lesse pitt, nor after that vi∣siting ended, he bee turned into lasciuious déeds of the world, and inticements of the flesh. When in truth the weake sight of mans minde, cannot long indure the brightnesse of the true light, let it descend easily & orderly, to some one of the thrée degrées, by which it had ascended, and by course & turne, now in one, now in another, it may stay, as
in consideration of the place and time, then is it by so much the nearer to God, by how much it is the further from the first steppe or degrée. But alas ••he fraile and miserable condition of man! beholde wee apparantly sée by the leading of reason, and the testimonies of scriptures, the perfection of good life, to bee contained in these foure degrées; And in these spiritual good things mans exercise ought to bee im∣ployed. But whois he? and we wil praise him. To wil is present with many, but with a few to performe,
and would to God wee were of that few.
BUT there are Foure causes which draw vs often times frō these foure degrées, that is to wit, vnauoidable neces∣sity. Commodity of ho∣nest businesse. Humane infirmity, and worldly va∣nity. The first excusable, the second tolerable, the third miserable, the fourth culpable. For those whom
such cause withdraweth from a holy purpose, had béene yet better not to know the glory of God, (then known) afterwards to goe backe. What ex∣cuse shall we haue for sin? for iustly can the Lord say what should I haue done for thee and haue not done it. Thou wast not and I haue created thée, thou hast sinned, and madest thy selfe the seruant of the Diuell, and I haue redéemed thée, thou diddst runne a race of the world with the wic∣ked, and I haue chosen thée. When I gaue thee grace in my sight & would
make an abiding with thée thou despisedst me, and not onely hast cast behinde thée my wordes but my selfe, and hast walked after thine owne concupiscenses But O good God, gentle and méeke, a swéete friend, a wise councellor, a strong h••lper, how vain how rash is he that renounceth thée, that putteth back so milde and quiet a guest from his owne heart. O vnhappy and dangerous change, to put away his Creator and to receiue hurtfull cogita¦tions. Yea that secret seate of the holy Ghost, the se∣cret of the heart, which a
litle time before, bent and applyed it selfe to heauen∣ly ioyes, so suddenly to bee suppressed with vncleane thoughts and sinnes. The stepps of the Bridegroome are but yet fresh in it, and now adulterous desires are let in. It euill beséem∣eth and tis a filthy thing, the eares which euen now heard the wordes, which are not lawfull for man to speake, and so soone to bee inclined to heare fables, and slanders, the eyes which euen now were baptised with holy▪ and de∣uoute teares, so suddenly to be turned to beholde va∣nities,
the tongue which e∣uen now swéetly song the wedding song, which had reconciled the Bride & her bridegroom, with eloquent perswasions, and now lead her into the tauerne again, to bee turned into vaine spéeches, to scoffing and scurrillity, to forge deceits, and to report euill. Lord be it far from vs. But if it happen we slide into such falts through humaine in∣firmity, we should not then dispaire, but let vs runne backe agine to that milde and mercifull Phisition who taketh the simple out of the dust, and lifteth the
poore out of the myre, and which will not the death of a sinner, he will againe cure vs. Let vs pray God therefore, that those impe∣diments which wtdraw vs from his Contemplation, that for the present he will mitigate them in vs, and hereafter vtterly take them from vs. Who bring vs by those foresayd degrées from vertue to vertue, vntill wee sée the God of Gods in Sion. Where the Elect shall not receiue the swéetnesse of Divine Contemplati∣on droppe after droppe, but (incessantly replenished
with the riuer of pleasure) shall haue that ioy which no man shall take from them, and peace, not subiect to any alteration, peace into it selfe.