Cap. 1.

WHen vpon a certain day béeing occupied with the bodily labour of my hands: I had begun to think vpon the exercise of that spirituall man, foure spirituall steps sudenly offred thē self vnto my minde, as I thought ther­on, namely reading, meditation, pray­er and cōtemplation. This is the Lad­der of those that be religious, by which they are lifted vp frō the earth in to Heuen. This lader is parted in to fewe steps, not withstanding it is of vnmesurable and incredible greatnes, whose lower part resting vpon the earth, the vp­per end perceth the clowds and sercheth out the secrets of Heauen.

These degrées as they are in names and number diuers: so are they distinct in order and woorthines, if any man doo diligently beholde their properties, and their seuerall offices, what they woork concerning vs, how they differ and haue the preheminence one of a nother, what soeuer labour or study hee shall spend therin, they shall repute the same but [Page] short, and easy in comparisō of the great Reading not of fa­bles but of scripture. profit and swetnes therof.

Reading is a looking vpon the Scrip­ture with a diligent intention of the minde. Meditation is a studious action of the minde, searching out by drift of proper reason, the knowledge of hidden Praier is not to sa­ints but to God. trueth. Prayer is a deuout bending of the hart vnto God, for the putting a­way those things that are euil, and ob­tayning those things that are good. Con­templation is a certain lifting vp of the minde depending vpon God, tasting the Joyes of euerlasting swéetnes.

The discription of the offices of the foure degrees or steps. Cap. 2.

THe discription of the foure degrées, then béeing set foorth, There resteth y ^t we beholde their offices. Readīg seketh, Meditatiō findeth, Prayer requesteth, Contēplation taketh the taste, Christes woords ex­pounded by S. August­tin. Mach. 7. ver. 7. 8. wherof the Lord him self saith: séek and yee shall finde, knock and it shalbe ope­ned vnto you. Seek by reading and you shall finde by meditation.

[Page] Knock by praying. and it shall be open­ed vnto you by contemplation. Reding dooth as it were apply substātiall meat vnto the mouth, Mediation dooth chaw it and break it, Prayer obtayneth the swéetnes of it. Contemplation is the swéetnes it self which delighteth and refresheth. Reading is in the skin, Medi­tacion is the fat, Prayer is the motiō of the desire, Contemplatiō is the plea­sure of the sweetnes obtained, whiche thing that yet it may more manifestly appéere among many: I wil set down one exāple. In reading I heard. Blessed are the pure in hert for they shall see God. Beholde héere a short woord but swéet and manifolde in sence, and gi­ueth vnto the féeding of the soule as it were of a Grape, which after the soule hath diligently vewed, it sayeth within it self: I wil return vnto my hart, and I wil prooue if parhaps I can vn­derstand and finde out this puritis.

This thing no dout is precious, and woorthy to be destred, whose possessors are called blessed, vnto which the sight of God, which is eternall life is promy­sed, which is so greatly cōmended with [Page] so many testimonies of y ^e holy scripture.

The hart then desirous to haue this thing yet more fully to be vnfolded: be­ginneth to chaw & to break this grape, and putteth it into the presse whilest it sturreth vp reason to search whether it be so, and how this precious puritie so woorthy to be desired, may be attayned.

The office of meditation. Cap. 3.

THen diligent meditation draw­ing néer, she tarieth not without, she hath nothing to doo in the out side of the letter, she setteth fast her foot, she perceth the inward partes, shée see­keth out euery corner attentiuely, she considereth that he said not, blessed are the clene in body: but y ^e pure in minde, because it suffiseth not to haue innocent hands frō euil acts, except we be also purified in minde from wicked thoughts, which thing is confirmed by the autho­ritie of the Prophet, saying. VVho shall goe vp into the h [...]l of the Lord? who shall rest in his holy place? hee that is innocent of his hands and of a clene hart, And doth againe consider [Page] how greatly the same Prophet dooth wish for this clenes of hart, praūg thus. Create O Lord a new hart within me. And agaī. If I haue beheld iniquitie in my hart, the Lord wil not hear me. And thīk how carful blessed Iob was in this watch, who said. I haue made a couenāt with mine eyes, that I would not once think vpon a Virgin. Be­holde how this holy man restrayned him self, which closed vp his eyes lest he should beholde vanitie, lest parhap he should rashly beholde that which he might after against bis wil desire After meditation hath bandled suche things touching the puritie of the hart: then she beginneth to muse vpon the re­ward, how glorioꝰ & delectable a thing it is to see the desired face of the Lord, The fare of Christe can not be hid as whē his Mother sought him nor his bo­dy vppon earth with out the glo­ry therof. that excellēt face, in fauour far passing the children of men, not now abiect and vile, not hauing now the countenance in which his mother clothed him, but hauing on the long garment of immortalitie, crowned with the diadem with which his Father crowned him in the day of his resurrection, and glory in the day which the Lord hath made. Medi­tation [Page] thinketh, how in that sight there shall be the fulnes wherof the Prophet speaketh. VVe shalbe satisfied when thy glory shal appeer. Doost thou not sée what abundance of licour hath flowed out of a litle Grape? how great a fire is growen out of this one spark? how far this litle lamp (Blessed are the pure in hart for they shall see God) is stret­ched out in this meditation. But how far think you might the same be exten­ded, if some man should come in place which had good experience of such mat­tere? for I perceiue that a very déep wel it is, but I béeing vnskilful in these matters, haue scarcely found the bucket to drawe out very few things. The soule beeing enflamed with these burning torches, and mortified with these desires, the alabastar of the swéet ointment beeing broken: it beginneth swéetly to sa­uour, not as by taste: but as it were by smelling at the nose. Herof the Soule dooth gather, how swéet a thing it were to féele the frute of this meditacion. the meditation wherof shée findeth to be so plesant. But what shall the soule doo? she burneth with desire to obtain, yet she [Page] findeth not with her self how it may be had, & the more she sercheth: the more she thirsteth, and while she applyeth meditation therunto: she dooth but en­creace the pain, because the soule feeleth not the swéetnes which meditation dooth not giue her, but sheweth her to be in puritie of the hart, for it lyeth not in him that readeth or meditateth to féele this swéetnes: except it be giuen him from aboue, for to read and to meditate is a thing common bothe to good and e­uil men, for the very philosophers of the heathen did finde out by drift of reasō, wherin the effect of the true good thing did consist. But because when they knew God: they did not glorify him as GOD, but presuming of their owne strength said, our owne tung wil wée magnify, our own lips be of our selues, they were not woorthy to feele y ^e things they could see, but waxed ful of vanities in their imaginations, & their wisdome was consumed. For that wisdome, hu­main study of learning (but not the spi­rite of wisdome) had giuen them, which spirite onely giueth true wisdome, I mean the swéet knowledge, whiche [Page] when it is in any man as an inestima­ble swéetnes, it dooth comfort & refresh him. And of this wisdome it is said. VVisdome shall not enter in to a froward soule. This cometh of God one­ly, euen like as the Lord hath graunted the office of baptising vnto many, but the power and authoritie in baptisme, of remitting sinnes, he hath reserued vnto him felf alone. Wherupon John No man can remit sin. God hath refer­red it to hiself alone. in stéed of naming Christe, by that pro­pertie, as by way of distinguishment, pointing to him [...] saith This is hee which baptiseth in the holy Ghoste And so of bun we may say, this is hée that giueth the true taste of wisdome, that maketh the plesant sauored science of the soule, for speech is giuen to many, but wisdome vnto fewe, which y ^e Lord deuideth vnto whom he wil, and after what sorte it pleaseth him.

The office of prayer. Cap. 4.

NOw y ^e soule séeing y ^t she can not by her self attain the de­sired swéetnes of knowledge and experience & the more [Page] she approcheth vnto highnes of hart, so much the more God is lifted abooue her reach, she humbleth her self and flyeth vnto prayer, saying. O Lord thou whi­ch maist not be see but of clene harts. I haue sought by reading, I haue sear­ched Euery chris­tian soule may say I haue sought by re ading. by meditating, how the true puri­tie of hart might be obtained, y ^t by the means therof I might in part knowe thée. I sought thy coūtenance (O Lord) euen thy face did I séek. I haue long me ditated in my hart, and in my medita­tion, the fire and longing to knowe thee, is more & more kindled. Whilst thou Lord doost break vnto me the bread of In brea­king the bread of holy scripture Christe is knowne. Lu. 24. ver. 30. holy Scripture, & in breaking of bread: thou art the sooner knowen, & the more I knowe thée: y ^e more I desire to knowe thée, not now in the bark of the letter: but in the féeling of experience. Neither doo I ask this (O Lord) for my merites: but for thy mercies sake. For I confesse Not for merits sake that I am an vnworthy & sinfull soule, not withstanding the whelpes doo eat y ^e crūmes that fall from the table of their Lords. Giue me (o Lord) y ^e ernest of the enheritāce to come, at the least one drop of the heauenly raine, that I might coole [Page] my thirst, for I burne in loue of thée.

The office of contemplation. Cap. 5.

WIth these and such like enfla­med spéeches, the soule kind­leth her desire as she vttereth her affection, w ^t these allure­ments the soule caleth to her selfe, the Bridegroom Now the Lord whose eyes are set vpon the righteous, and his ears not onely open vnto their prayers: but hastely interrupting the middle course of the prayer, and spéedely béeing com­passed with the dew of heauenly grace, he meteth with the destring soule. And béeing anointed with the best ointmēt, he recreateth y ^e wery soule, he refresheth the hungry & maketh fat the lean soule, causeth her to forget all worldly thingꝭ, and béeing vnmindeful of him self, by fortifying the soule, maketh her aliue, and by making her drunck: causeth her to be sober, and like as in certein car­nall duties, the concupiscence is so ouer­come, that it looseth the vse of reasō, and is become as it were altogither carnall. So for good cause in this heauenly con­templation, the carnall mocions are so [Page] consumed and swalowed vp of the soule, that the flesh dooth contrary the spirit in no thing, and the man is made as it were altogither spirituall.

Signes of the holy Ghoste coming vnto the soule. Cap. 6.

O Lord how doost thou appéer when thou woorkest these thinge? & what token is ther of thy comming? Be sighes and teares witnesses and messengers of this ioye and consolation? If it be so, this is a new kinde of speech by a contrary meaning, and a signification out of vse. For what felowship hath consolation with sorowful sighes? or ioy w ^c teares? If these yet ought to be called teares, and not rather an ouer running abun­dance of inward dew powred vpon the soule, and a token bothe of the inward and outward purging. That like as in the baptisme of child [...]en, by the outward washing, is signified and figu­red the inward washing of the soule: so hear the inward purging goeth be­fore the outward clensing. O happy [Page] teares by which the inward blemishes of the soule are purged, by which y ^e kind­lings of sin are quenched. Blessed are you that so mourne, because you shall laugh. In teares O soule acknowledge thy bridegroom, imbrace thy long desired one. Now make thy self drunk in the riuer of plesure, suck Milk & Hunny out of the brest of his consolation.

These are the pure gifts & pleasures which thy Bridegroom hath sent thée, namely, mourning and teares. With these teares he bringeth drink vnto thée by measure, these teares are thy food night and day, euen the bread that ma­keth strong the hart of man, which are swéeter thē the honye or the hony comb.

O Lord if these teares be so excéeding sweet with the desire and remembrance of thée: how swéet shall the ioy be which shalbe taken by y ^e manifest sight of thee? If it be so sweet a thing to weep for thee: how sweet shall it be to reioyce of thee? But what doo wee go about to set foorth openly the secret speeches of the soule? why go we about w ^t vsuall woords to expresse y ^e spirituall affections? Those which haue not the experience therof, [Page] vnderstād not any such matters, whom the anointing it selfe teacheth in y ^e book of experiēce, or els y ^e outward letter pro­fiteth nothing to him that readeth. Litle good sauour hath the reading of the out­ward letter, except from the harta man take the exposicion and inward sence.

In what estate the soule remaineth whilst the feruencie of the holy Ghoste departeth. Cap. 7.

O Soule we haue greatly prolonged this talke, for it was good for vs to bee heer with Peeter and Iohn, to beholde the glory of the Bridegroom, and long to remain with him. But I would there were made heer, not three nor two se­uerall Tabernacles, but one, in which we might all dwel togither, and Joy togither. But as the Bridegroome saieth. Let me go, for now the mornig riseth. Now thou hast receiued the visitation and light of grace which thou diddest desire. Therfore the blessing béeing giuen Gen. 32. ver. 26. thee, the sinow of thy thigh beeing mortified, and thy name beeing chaunged 16. ver. 25. 2 [...] [Page] from Jacob to Israel, now for a while goeth aside y ^e bridegrome long desired, and soon departed, he withdraweth himself as wel from the vision as from the swéetnes of contemplation, yet dooth hée still remain present towching y ^e gouernment, the glory and the vnite.

A reson geuē why the feruentnesse of the holy ghost dooth for a time leaue the soule. Cap. 8.

BVt feare not O spouse, des­pair not, neither thinke thy self to be contemned, though for a while y ^e bride grōe hide his face frō thée, all these things woork togither for thy profit, and thou makest a gaine, bothe of his cōming and of his departure, hée cometh for thy profit, and hée also departeth for thy profit, hee cōeth to giue thée comfort, and departeth to make thée vigilant, lest the greatnes of thy consolation should puffe thée vp, lest if the bridegrome should alwaies abide with thee: y ^u shouldst begin to contemne thy felowes, and shouldst now attribute this continuall visitation, not to grace: but to nature, for this grace, the bride­groom [Page] giueth to whom hée will & when it pleaseth him, the possession therof is not gotten by any right of enheritance. It is a cōmō sayīg, ouer much familiari­tie bréedeth contēpt. The bridegrom therfore departeth from thée, least beeing ouer much conuersant: hee might be contemned, and that being absent: he might be the more desired, and béeing desired: the more gréedily sought for, & being long sought for: hee might be at the last more thākfully found. Further­more, what is this present life? what is it in respect of the glory to come which shall be shewed vpon vs? surely it is a life like a dark riddell in which wee vn­derstand but a small parte, for heer we haue no continuing Citie but we seek for one to come, let vs not then take our banishment for our countrie, nor the er­nest penny for the whole price. The Bridegrome cometh & departeth again. Somtime bringing consolation, some­time turning our whole estate into weaknes. A litle while he suffereth vs to taste how sweet he is, and before we can fully feele it: hee withdraweth himself and as it were flickring ouer vs [Page] with his wings spred a brode, bē proue­keth vs to fly, as if he should say: beholde you haue somewhat tasted how sweet I am, but if you wilbe fully satisfied with this my swéetnes: run after me into y ^t swéet sauour of myne ointments, lifting vp your harts where I am on Cant. 1. ver. 23. the right hand of my Father, where you shal see me not in a glasse or in a riddel, but face to face, and where your hart shall fully reioyce and no man shall take away your ioy from you.

The care & diligence of the soule, left she should be forsaken of God. Cap. 9.

BVt take thou heed O Spouse how the Bridegroom turneth away him self, he goeth not far of, and although thou see not him, yet dooth he see thee, beeing ful of eyes bothe behinde and before, thou canst neuer be hidden from him. Hee Apo. 5. ver. 6. hath also about thée his spirits, beeing messengers and as it were moste sharp sighted Spies, that they may looke how thou behauest thy self in y ^e absēce of the Bridegroome, & accuse thée before him, [Page] if they may espy any token of wanton­nes & scurrilitie. For this Bridegroom is ielous, lest parhap thou shouldest ac­cept some other loouer. For if y ^u go about to please any other, hee forsaketh thee and ioyneth him self to other yūg ones.

This Bridgroom is a daintie felow, he is bothe noble and rich, & of passing beautie abooue all the children of men, and therfore he disdaineth to haue any other but a beawtifull Spouse. Yea if he sée in thee but one spot or wrinkle: he straight turneth away his eyes, for hee can abide no vnclennes. Bee chaste therfore, be shamefast and humble, that so thou maist be woorthy often to be vi­sited of thy Bridegroom. I feare lest this speech hath holden vs ouer long. But the matter both barren and sweet hath dri­uen me therunto, which I haue not vo­luntarily prolonged, but haue béene drawen against my wil, with I knowe not what sweetnes therof.

The office and effect of euery stall or step by repetiton. Cap. 10.

THat these thinges then which haue been spoken more at large, may [Page] the better be seene when they are vni­ted and ioyned togither: let vs collect by rehersall the sum of the things be­fore spoken, as in the former examples it may appeere to haue been noted, how the forsaid steps holde togither, and how they go one before another, as frō time to time the one beeing cause of th'other. For reading, as it were the foundation, dooth first offer it self, and when she hath Reading the founda­tion. giuen vs the substance or matter: shee sendeth vs to Meditacion, now Medita­tion very diligently enquireth what we ought to desire and as it were deluing or digging, dooth finde and shew where as the tresure is. But when by her self she is not able to obtain it: she sendeth vs vnto Prayer, Prayer lifteth vp her self with all her force whē she hath foūd the desired tresure, the sweetnes of Contēplation. This Contemplatiō commig to, dooth fully reward y ^e labor of those three before nāed, while she maketh the thirsty soule drnnken w ^t the dew of hea­uenly swéetnes. Reading then pertei­neth to outward exercise. Meditation to the inward vnderstanding. Prayer to the desire of the minde. Contemplation [Page] is aboue all feeling of humain reason. The first step is of those that doo begin. The second of those that doo go forward. The third of those that are deuout. The He that wil not set his foot vpon y ^e first Step shall neuer come vp to the last. fourth of those which are blessed or hap­pye. These foure steps are so linckt to­gither, and doo so by course serue one an others turn y ^t they which go before with out them that follow can proffit litle or nothing, and they which follow without them that go before doo proffit seldom or neuer. For what dooth it vauntage to spend the time in continual reading, or by reading to run through the Acts and writinges of holy men, except by chaw­ing and féeding vppon the same: wée drink down the ioice therof, and by swa­lowing therof, wée send it into the inner moste parte of the bart, that of those things we may haue diligent considera­tion of our owne estate, and endeuour our selues to doo y ^e woorks of them whose acts we often desire to read. But how can we consider of these things, or how can we beware least by meditating, some false and vain things, should passe the bounds, constituted by those holy Fathers, except first we be instructed a­bout [Page] such matters, either by reading or by hearing. For hearing doth after a certain maner pertain to reading. Wher­of Hearing is included in reading. we vse to say that wée haue not onely read those bookes which we our selues doo read vnto our selues or to other: but also those which we haue heard of our Maisters.

Further what dooth it profit if by Meditatiō a man doo see what things ought to be doon, except by the help of prayer and the grace of God, we may be made able to obtain y ^e same, For euery good gift (saith Saint Iames) and euery per­fect Jam. 1. 17. gift descendeth from aboue from Without whome we can do no­thing saith S. Augu­stine, & also Christe him selfe. Joh. 6. v. 5 the father of light. Without whom we can doo nothing, but be in vs dooth woork our woorks, yet not altogither with out vs, for wee are woorkers with God, as the Apostle saith, God surely wil haue vs pray vnto him, and that we doo open vnto him, comming and tarying at the boore, the bosome of our will, and that we consent vnto him.

This consent hée required of the wo­man God by his grace ma­keth vs frely to chose that which is good. of Samaria, when he said, call thy husbād I wil poure grace into thee ap­ply y ^u frée choice. He required prayer of [Page] her, when he said. If thou knewest the Joh. 4. v. 10 gift of God & who it is that saith vnto thee, giue me drink: parhpas thou wouldst haue desired of him the water of life. The woman whē she heard this béeing instructed as it were of reading: she thought in her hart that it would be good and profitable for her to haue this water. She then béeing kindled with a desire to obtain it: turned her self vnto Joh. 4. v. 15. prayer saying. O Lord giue me this vvater that I may thirst nomore, nei­ther at any time come hither again to drawe any water.

Beholde the hearing of the woord of the Lord and Meditation folowing ther vpon, haue proucked her vnto prayer. For how could she be carefully bent vn to prayer: except Meditation had first kindled her. And what should Medita­tion going before haue profited her? except prayer folowing had obtained those things, whiche Meditacion did shewe woorshy to be desired. Therfore that Meditation may be fruteful: it be­hooueth y ^t the deuocion of Prayer doo fo­lowe, whose frute and as it were the e­ffect, is the swéetnes of Contemplation.

All these steps or degrees are declared to be ioyned togither that they are inseperable. Cap. 11.

BY these we maygather that Meditati­on without reading is erronious. reading without Meditaci­on is saples. Meditacion without reding is erronius. Prayer without Meditation is neither hote nor colde. Meditaciō without Prayer is fruteles. Prayer with deuocion is it that obtaineth Contēplation. The obtayning of Contemplation without Prayer, is either rare or miraculous.

For GOD of whose power there is neither number nor end, and whose mer­cie is a booue all his woorks, sōetime of stones may raise vp sonnes vnto Abra­ham. While he compelleth those which be hard harted and vnwilling, quietly to agrée and to be willing.

And so like the prodigall sonne as the common saying is. He draweth the Or by the borne, when hee powreth in him self not béeing required. Which thing although sometime we reade to haue happened vnto some, as vnto Paule and certain other, yet ought wee not to [Page] presume of such diuine things, but ra­ther to doo that which is our dutie, that is to say, to read and to meditate in the lawe of God, to pray and to looue him, that it may please him to beholde our imperfection, and to help our infirmitie, which things he techeth vs to doo, saying Ask and yee shall receiue, seek and Mat. 7. v. 7▪ yee shall finde, knock and it shall be opened vnto you. For now the King­dome Mat. 11. 12. of heauen suffereth violence, and those that be violent pluck it vnto them.

Beholde whether the properties of the forsaid steps, may be made perfect with conuenient distinctions, how fast they cleue one to the other, and what e­very one of them dooth woork in vs.

Blessed is the man whose minde being void of others affaires, dooth al­wayes desire on these steps to be con­uersant, which selling all that he hath, dooth buy that féeld in which this de­sired treasure lieth hid. For beholde and sée how swéet the Lord is.

He that in the first degrée is exerci­sed, in the second circumspect, in the third deuout, in the fourth lifted vp a­boue him self: by these ascenciōs which [Page] he hath disposed in his hart, he dooth rise from vertue to vertue, vntil the Lord of Lords appéer in Sion. Blessed is he to whō it is graunted to remain, but euen Psa. 84. v. 7 a litle while vpon this highest step, for he may truly say. beholde I féele the grace of the Lord, beholde with Peeter and Iohn I doo contemplate. Beholde with Iacob I doo often take delight in the embrasing of Rachell, but let this person take good heed to him self, least after this Contemplation by which he hath been lifted vp to the heauens, by any inordinate hap he [...]all vnto y ^e depth of bell, and least after the sight of God he be conuerted vnto the wanton actiōs of the world, and the entising pleasures of the fleshe, for when the weak sight of mans minde is not able long to sustaine the brightnes of the true light: let him softly and orderly descend vnto some one of the three steps by which he had ascended, and by course let him stay, now vpon one, now vpon another, some time vpon y ^e third as he listeth him self to chose, and as time & place shall require. And looke how much the higher he moū ­leth abooue the first step: so much the [Page] néerer he draweth vnto God. But alas how frayle and miserable is the condi­tion of man, beholde by discourse of rea­son, and by the Testimonies of the holy scripture we plainly sée y ^e in these [...]oure steps, the perfection of a good life is con­tained, and in these spirituall good thīgs a mans exercise ought to be contained. But who is he that dooth it and we wil praise him. To wil is present w ^t many, but to performe it: with few, and I pray God that we may be of those few.

Foure causes doo withdrawe vs from these foure steps. Cap. 12.

THere are yet foure Causes which withdrawe vs often from these foure steps; that is to say, ineuitable necessitie, of honest action the vtilitie, humayne infirmitie: & worldly vanitie.

The first is excusable. The second is tollerable, The third miserable. And the fourth damnable. For it had béene better for them whome such cause pul­leth away from their holy purpose, not to knowe the glory of God then to tourn [Page] backwarde after they haue knowne it. What excuse can he make of his offēce? for iustly the Lord may say vnto him.

VVhat could I more haue doon for thee then I haue door? thou hadst no being and I created thee, thou diddest commit sinne and madest thy self the seruaunt of the Deuil and I redeemed thee, thou diddest run at randon ouer the world with the wicked, and I elect­ed thee, I gaue thee grace in my sight and would haue dwelt with thee, but thou haste despised me, thou haste throwne behynde thee (not onely my wordes) but my self also, and hast wal­ked after thine owne lustes.

But o good, swéet, and pitifull GOD, a delectable fréend, aprudent counceller, a mighty helper, how vaine and brain­les is he that casteth thée away, which driueth from his hart so mylde & méeke a guest? O how vnhappy and hurtfull a chaunge is this, to cast away his crea­tor, to take in frowarde and noysome thoughts, and to deliuer vp y ^e secret place of his hart, euen the priuye closet of the holy ghoste, which now erewhile was filled with celestiall Joyes, so suddenly [Page] to be trodden vnder foote with vnclene thoughts and wicked sinnes, euen yet therin the very steps of the bridegrome are warme and now presētly are intro­mitted & let in the adulterous desires, a foule absurd disorder, that the eares which euen now haue heard the words which are not lawfull for a man to vt­ter, so soone to be enclined to the hearing of slaunders and fables, that the eyes which euen now were baptised with holy teares, suddenly to be turned vnto the beholding of vanities, that the toung which euen now did sing the pleasant song of the holy bride bed, which recon­ciled Cau. 1. v. 12. with his enflamed eloquēce of per­swasion, the bride with the bridegrome and brought her into the Wine seller: should againe be conuerted vnto vaine spéeches, to filthy iesting, to the practi­sing of decelt, and vnto slaunders. Farre be it from vs (o Lord) but if it happen by humane infirmitie that we slip in to a­ny such offence, let vs not therfore des­paire: but let vs run againe vnto the pi­tifull Phisition which raiseth the poore from the earthe, and lifteth vp the née­dy from the dūghill, and he that willeth [Page] not the death of a sinner: shall agayne cure and heale vs.

It is now time to cōclude this Epistle. Let vs therfore pray vnto God presē [...]ly to mittigate the impediments which doo witholde vs from his Contemplation, and heerafter to take them clene away from vs, whome we desire to lead vs by the forsaid steps from vertue to vertue, til we may sée the God of Gods in Siō, where the elected (not by drops nor by course) shall taste y ^e swéetnes of deuine Contemplation: but shall haue the Joy of being filled without seasing with the Riuer of Pleasure, which no man shall take from them, and shall enioy vn­chaungeable Peace, euen Peace in it self.