¶ A LITTLE Pamphlet of Saint Augustine entitled the Ladder of Paradise. Very worthy and needful to be read of every Christian that is willing to tread the steps which lead to Heaven. Imprinted at London for Edward Aggas, dwelling in Paul's church yard at the sign of the red Dragon▪ and are there to be sold. NEC TEMERE NEC TIMIDE To the right worshipful Lady, the L. Fane true felicity with the increase of God his most excellent blessings. IT is not rare but usual, to see gifts brought unto a rich man and many presents, given to him that lacketh not, verifying that in things earthly, which properly is spoken of the mind. To him that hath it shall be given & he shall have abundance, even so the abundance of God's good gifts, the humbleness of mind, the love of virtue, and zeal of serving God, which I have hard and seen in your Ladyship hath long since given me great desire by writing somewhat to add some good thing unto the heap of those good virtues. But finding in myself nothing, wherewith to answer my desire, as being void of learning or wisdom worthy to be heard: I became clearly resolved to follow any purpose no further, and to end with prayer unto God, that he would bless his gifts in you to the increase of an hundredth fold: yet spending some time as my leisure did serve me in turning the leaves of that ancient father AUGUSTIN, I sound this little Pamphlet, an apt pecco (as me thought) for that purpose, and a I jewel worthy to be worn, not about the neck: but about the heart of the greatest Lord or Lady in this world, namely a repair of stairs or a ladder of pure gold, so artificially wrought, that who so listeth to go there on: shall be sure to come safely up into the presence chamber of Gods ever lasting glory, and in so small room this I well is contrived, that it may well be placed in the least of all the christian hearts, yea and the less the heart is: the more aptly it may be hidden therein, which also for the antiquity is, a 'bove eleven hundredth year old, and for excellency the little work doth so praise itself that a far better pen than mine adding somewhat to the praise thereof should rather blemish then beutisie it by sayings much less, or much worse than the same doth say for itself, having therefore (as I have said) nothing in me to further the love of virtue and zeal of christianity which God hath given you, I have thus obtained this old father saint AUGUSTINE to do it for me, whom if it shall please your ladyship to hear with good affection attentively: the pain shall sure be much les than the profit, and you shall not fail to reap great fruit with small travail, yea the labour shall soon be gone and the profit long remain. Now what so ever therefore in this little treatis is spoken: I humbly beseech your ladyship alway to remember. It is not I: but the ancient and excellent father Saint AUGUSTINE that speaketh. It is he that saith, reading, meditation, Cap. 1. prayer and contemplation are the steps of that ladder that leadeth to heaven. It is he that expounding the words of Christ saith, seek by reading: and ye shall find by meditation, Cap. 2. knock by praying: and it shall be opened unto you by contemplation. It is he that saith, reading doth as it were apply substantial meat unto the mouth, meditation doth chowe it & break it, Ibidem. prater obtaineth the sweetness of it: contemplation is the sweetness itself. Cap. 11. It is Saint AUGUSTINE that saith, reading with out meditation is sapless, & meditation with out reading is erroneous. And lest some fond body should imagine, that this reading which he so oft speaketh of, should be the reading of any other thing but of Scripture only, and that with these Cap. 1. words: reading (saith he) is a looking upon the scripture with a diligent intention of the mind, and in the tenth chapter, he saith these four Cap. 10. steps are so linked together, that they which go before without them which follow: can profit little or no thing & they which follow without them that go before: do profit seldom or never. To conclude, the whole somme & effect thereof: is nothing else but that the reading of Scripture, the meditation upon the Scripture, prayer to obtain the understanding of Scripture, and contemplation in the sweetness of God's promises contained in the Scripture is the only gate of Heaven, and the way to attain eternal life. For the confirmation whereof: it were no hard matter for a man of mean knowledge to compile a huge volume, and to bring many hundred places out of the ancient fathers. Wherein they plainly and directly confirm the same, that by these steps only, & none other way: a man must go to heaven. But most of all it ought to move us that God himself by his own word hath ratified this to be the only way to Heaven, and that for all men, with out any exception. For who can have Deut. 17. ver. 18. 19 greater privilege than a King? or greater occasion to surcease from the continual excercise of this reading, meditation, prayer and contemplation? And is it not expressly set down by God's commandment, that a King ought to have the book of God's laws by him, and aught to read therein all the days of his life? who should sooner be exempt from this diligent exercise of Scripture than a Soldier or Captain, and Jos. 1. ver. 8 that during the wars? But doth not God himself speak unto the noble Conqueror & captain, josua in the first entre of his wars, and straightly charge him saying? Let not the book of this Josu. 1. ver. 8. law depart out of thy mouth, but occupy thy mind therein day & night. Where mark these precise terms, Book, mouth, mind, day, night. For who seethe not that upon every of these words much might be said if brevity would suffer it. When or at what time should any intermission from the exercise of Scripture be granted to any man, if it be convenient for a noble man travailing by the way in his journey to read the Scriptures? And did Act. 8. ver. 30. not the noble Lord Treasurer of the great Queen Cand ace travailing by the way, sit in his Chariot treading of Esayas' the Prophet? & was not the end thereof salvation of his soul?. Is it not also written by Saint Luke for Act. 19 ver. 11. an everlasting commendation unto those that were the noblest of birth among them of Thessalonica, because (when Paul had preached) they searched the Scriptures, and that daily to see whether it were so or not? And by that means they were brought unto the faith of Christ. Yea and not noble men only, but Ladies also by name are appointed of God to tread these steps, and they shall never come to heaven other wise then by reading the scriptures, by meditation of the scriptures, by prayer to understand them, & contemplation in the sweetness of them. And therefore Saint john writeth 2. Joh. 1. ver. 1. one of his epistles unto a Lady, that Ladies also having the word of God so especially directed unto them, might endeavour themselves with the greater diligence to read it and certainly know themselves not to be excluded from the exercise thereof. The wisdom of GOD in the last chapter of the Proverbs, describing and ●ro. 30. as it were painting out the properties, not of a mean woman: but of a noble man's wife and a virtuous Lady, among other excellent qualities that such a woman ought to have. He saith. She openeth her mouth with wisdone, and in her tongue is the law of grace. But lest I should pass the competent bounds of an Epistle: I will briefly note the Book, the Chapter and the Verse of divers other places, where God himself by his holy word plainly teacheth that all men, yea, men, women and children, aught to be diligently exercised in the word of God, as the only way to eternal life and the Ladder of Heaven. Deut. 6. ver. 6. 7. Deut. 8. ver. 3. Deut. 11. ver. 18, 19 20. Deut. 31. for 11. 12. josu. 8 ver. 35. 1. Reg. 22. ver. 5. 2. Reg. 23. ver. 2. 2. Esd. 8. ver. 3. 18. ibi. 9 ver. 2. 3. Psa. 1. ver. 3. Psa. 19 ver. 7. Psa. 36. ver 31. 32. Psa. 119. Pro. 1. ver 1. 2. 3. 4. Pro. 2. ver. 1, 2, 3, 4, 5, 9 Pro. 4. ver. 20, 21. 22. Pro. 6. ver 23. ibi. 7. ver. 1, 2, 3. ibi. 8. ver. 9 ibi. 28. ver. 9 Esay. 8. ver. 19 20. Esay. 29. ver. 19 Esa. 34. ver. 16. Esay. 48. ver. 16. Esa. 59 ver. 21. Eccle. 24. all. Eccle. 39 ver. 1. Mat. 4. Mar. 12. ver. 24. Lu. 16 ver. 29. Iho. 5. ver. 39 47. Iho. 8. ver. 43. Iho. 15. ver. 3. 7. Act. 11. ver. 1. 14. Act. 13. ve. 26. 46. Act. 26. ver. 2. 3. Rom. 10. ver. 8. 17. Rom. 15. ver. 4. 1. Cor. 10. ver. 11. 2. Cor. 1. ver. 13. Ephe. 3. ver. 1. Thesa. 4. ver. 18. Phil. 2. ver. 16. Collo. 3. ver. 16. 2. Timothe. 3 ver. 15. 16. ja. 1. ver. 18. 20. 1. Pet. 1. ver 23. 1. Pet. 2. ver. 8. 2. Pet. ver 19 1. joh. 2. ver. 12. 13. 14. jude. ver. 17. Apoc. 1. ver. 3. The very name of God's word ought to strike into our hearts, great reverence toward it, great desire to have it, great haste to hear it, great love to read it & like care to keep it. If a King or a Queen should write unto us, lord how would we shore up our ears? what haste should we make to hear the contents? Behold God himself hath directed his letters to every one of us, his own spirit is his Secretary, his Prophets and Apostles are pursuivants & messengers that bring them unto us. Intolerable is the contempt of God that sen death them, if we do not humbly read them, hear them and diligently mark and observe the special points, and contents of them. The dreadful words of God do follow such contempt, as it is written. O turn you unto my correction, lo I will express my mind unto you, and make you understand my words. Seeing then that I have called & you refused it, I have stretched out my hand and no man regarded it, but all my counsel ye have despised, and set my corrections at nought: therefore shall I also laugh in your destruction etc. What promise can be sweeter, then to have God express his mind unto us, and make us understand his word? What terror can be greater than to have God laugh and rejoice in our destruction. From which dreadful destruction, I beseech almighty God deliver us, and stay us upon the steps of his holy word, till we come into his happy kingdom. Your La. ever to command. T. W. Suorum quisque Vulnerum remediunex divinis Scripturis eligat. Chrisost. in act. Cap 13. Ho. 29. ❧ Let every man choose out of the divine Scriptures, the remedy of his own wounds. These are the words of S. john Chrisostom, writing upon the 13. Chapter of the acts the 29. Homely. FINIS. To the Reader. IAm not ignorant that as well this, as many other books which are numbered, reputed and printed among the works of Augustine Bishop of Hippo are thought of many not to be his, wherein as I mean not to contend, but regarding more the matter than the man, and also finding the same among the rest of his works not only in the later editions but in the prints of such old time as hardly can be read but of those which are used to read antiquities, whereof I myself have one to show. I thought it good therefore (leaving the censure to such as are learned) to make no question thereof, specially seeing this Ladder of Paradise long be fore the time of Augustine was set up by Christ jesus for his chosen and elected children to ascend into those mantions which he hath prepared for them, not only in the kingdom, but also in the house of God his father. to Paradise. Cap. 1. WHen upon a certain day being occupied with the bodily labour of my hands: I had begun to think upon the exercise of that spiritual man, four spiritual steps suddenly offered then self unto my mind, as I thought thereon, namely reading, meditation, prayer and contemplation. This is the Ladder of those that be religious, by which they are lifted up from the earth in to Heaven. This lader is parted in to few steps, not withstanding it is of unmeasurable and incredible greatness, whose lower part resting upon the earth, the upper end pierceth the clouds and searcheth out the secrets of Heaven. These degrees as they are in names and number divers: so are they distinct in order and worthiness, if any man do diligently behold their properties, and their several offices, what they work concerning us, how they differ and have the pre-eminence one of another, what soever labour or study he shall spend therein, they shall repute the same but short, and easy in comparison of the great Reading not of fables but of scripture. profit and sweetness thereof. Reading is a looking upon the Scripture with a diligent intention of the mind. Meditation is a studious action of the mind, searching out by drift of proper reason, the knowledge of hidden Prayer is not to saints but to God. truth. Prayer is a devout bending of the heart unto God, for the putting away those things that are evil, and obtaining those things that are good. Contemplation is a certain lifting up of the mind depending upon God, tasting the Joys of everlasting sweetness. The description of the offices of the four degrees or steps. Cap. 2. THe description of the four degrees, then being set forth, There resteth that we behold their offices. Reading seeketh, Meditation findeth, Prayer requesteth, Contemplation taketh the taste, Christ's words expounded by S. Augusttin. Mach. 7. ver. 7. 8. whereof the Lord himself saith: seek and ye shall find, knock and it shallbe opened unto you. Seek by reading and you shall find by meditation. Knock by praying. and it shall be opened unto you by contemplation. Reding doth as it were apply substantial meat unto the mouth, Mediation doth chaw it and break it, Prayer obtaineth the sweetness of it. Contemplation is the sweetness itself which delighteth and refresheth. Reading is in the skin, Meditation is the fat, Prayer is the motion of the desire, Contemplation is the pleasure of the sweetness obtained, which thing that yet it may more manifestly appear among many: I will set down one example. In reading I heard. Blessed are the pure in heart for they shall see God. Behold here a short word but sweet and manifold in sense, and giveth unto the feeding of the soul as it were of a Grape, which after the soul hath diligently viewed, it sayeth within itself: I will return unto my heart, and I will prove if perhaps I can understand and find out this puritis. This thing no doubt is precious, and worthy to be desired, whose possessors are called blessed, unto which the sight of God, which is eternal life is promised, which is so greatly commended with so many testimonies of the holy scripture. The heart then desirous to have this thing yet more fully to be unfolded: beginneth to chaw & to break this grape, and putteth it into the press whilst it stirreth up reason to search whether it be so, and how this precious purity so worthy to be desired, may be attained. The office of meditation. Cap. 3. THen diligent meditation drawing near, she tarrieth not without, she hath nothing to do in the out side of the letter, she setteth fast her foot, she pierceth the inward parts, she seeketh out every corner attentively, she considereth that he said not, blessed are the clean in body: but the pure in mind, because it sufficeth not to have innocent hands from evil acts, except we be also purified in mind from wicked thoughts, which thing is confirmed by the authority of the Prophet, saying. Who shall go up into the h●l of the Lord? who shall rest in his holy place? he that is innocent of his hands and of a clean heart, And doth again consider how greatly the same Prophet doth wish for this cleanness of heart, praung thus. Create O Lord a new heart within me. And again. If I have beheld iniquity in my heart, the Lord will not hear me. And think how carful blessed job was in this watch, who said. I have made a covenant with mine eyes, that I would not once think upon a Virgin. Behold how this holy man restrained himself, which closed up his eyes lest he should behold vanity, lest perhaps he should rashly behold that which he might after against bis will desire After meditation hath handled such things touching the purity of the heart: then she beginneth to muse upon the reward, how glorious & delectable a thing it is to see the desired face of the Lord, The fare of Christ can not be hid as when his Mother sought him nor his body upon earth with out the glory thereof. that excellent face, in favour far passing the children of men, not now abject and vile, not having now the countenance in which his mother clothed him, but having on the long garment of immortality, 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 thinketh, how in that sight there shall be the fullness whereof the Prophet speaketh. We shallbe satisfied when thy glory shall appear. Dost thou not see what abundance of liquor hath flowed out of a little Grape? how great a fire is grown out of this one spark? how far this little lamp (Blessed are the pure in heart 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 matter? for I perceive that a very deep well it is, but I being unskilful in these matters, have scarcely found the bucket to draw out very few things. The soul being inflamed with these burning torches, and mortified with these desires, the alabastar of the sweet ointment being broken: it beginneth sweetly to savour, not as by taste: but as it were by smelling at the nose. Hereof the Soul doth gather, how sweet a thing it were to feel the fruit of this meditation. the meditation whereof she findeth to be so pleasant. But what shall the soul do? she burneth with desire to obtain, yet she findeth not with herself how it may be had, & the more she searcheth: the more she thirsteth, and while she applieth meditation thereunto: she doth but increase the pain, because the soul feeleth not the sweetness which meditation doth not give her, but showeth her to be in purity of the heart, for it lieth not in him that readeth or meditateth to feel this sweetness: except it be given him from above, for to read and to meditate is a thing common both to good and evil men, for the very philosophers of the heathen did find out by drift of reason, wherein 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 own strength said, our own tongue will we magnify, our own lips be of ourselves, they were not worthy to feel the things they could see, but waxed full of vanities in their imaginations, & their wisdom was consumed. For that wisdom, human study of learning (but not the spirit of wisdom) had given them, which spirit only giveth true wisdom, I mean the sweet knowledge, which when it is in any man as an inestimable sweetness, it doth comfort & refresh him. And of this wisdom it is said. Wisdom shall not enter in to a froward soul. This cometh of God only, even like as the Lord hath granted the office of baptizing unto many, but the power and authority in baptism, of remitting sins, he hath reserved unto him self alone. Whereupon John No man can remit sin. God hath referred it to himself alone. in steed of naming Christ, by that property, as by way of distinguishment, pointing to him 〈◊〉 saith This is he which baptizeth in the holy Ghost And so of bun we may say, this is he that giveth the true taste of wisdom, that maketh the pleasant savoured science of the soul, for speech is given to many, but wisdom unto few, which the Lord divideth unto whom he will, and after what sort it pleaseth him. The office of prayer. Cap. 4. NOw the soul seeing that she can not by herself attain the desired sweetness of knowledge and experience & the more she approacheth unto highness of heart, so much the more God is lifted above her reach, she humbleth herself and flieth unto prayer, saying. O Lord thou which mayst not be see but of clean hearts. I have sought by reading, I have searched Every christian soul may say I have sought by reading. by meditating, how the true purity of heart might be obtained, that by the means thereof I might in part know thee. I sought thy countenance (O Lord) even thy face did I seek. I have long me ditated in my heart, and in my meditation, the fire and longing to know thee, is more & more kindled. Whilst thou Lord dost break unto me the bread of In breaking the bread of holy scripture Christ is known. Lu. 24. ver. 30. holy Scripture, & in breaking of bread: thou art the sooner known, & the more I know thee: the more I desire to know thee, not now in the bark of the letter: but in the feeling of experience. Neither do I ask this (O Lord) for my merits: but for thy mercy's sake. For I confess Not for merits sake that I am an unworthy & sinful soul, not withstanding the whelps do eat the crumbs that fall from the table of their Lords. Give me (o Lord) the earnest of the inheritance to come, at the least one drop of the heavenly rain, that I might cool my thirst, for I burn in love of thee. The office of contemplation. Cap. 5. WIth these and such like inflamed speeches, the soul kindleth her desire as she uttereth her affection, with these allurements the soul caleth to herself, the Bridegroom Now the Lord whose eyes are set upon the righteous, and his ears not only open unto their prayers: but hastily interrupting the middle course of the prayer, and speedily being compassed with the dew of heavenly grace, he meeteth with the destring soul. And being anointed with the best ointment, he recreateth the weary soul, he refresheth the hungry & maketh fat the lean soul, causeth her to forget all worldly things, and being unmindful of himself, by fortifying the soul, maketh her alive, and by making her drunk: causeth her to be sober, and like as in certain carnal duties, the concupiscence is so overcome, that it looseth the use of reason, and is become as it were altogether carnal. So for good cause in this heavenly contemplation, the carnal motions are so consumed and swallowed up of the soul, that the flesh doth contrary the spirit in no thing, and the man is made as it were altogether spiritual. Signs of the holy Ghost coming unto the soul. Cap. 6. O Lord how dost thou appear when thou woorkest these thing? & what token is there of thy coming? Be sighs and tears witnesses and messengers of this joy and consolation? If it be so, this is a new kind of speech by a contrary meaning, and a signification out of use. For what fellowship hath consolation with sorrowful sighs? or joy which tears? If these yet aught to be called tears, and not rather an over running abundance of inward dew powered upon the soul, and a token both of the inward and outward purging. That like as in the baptism of children, by the outward washing, is signified and figured the inward washing of the soul: so hear the inward purging goeth before the outward cleansing. O happy tears by which the inward blemishes of the soul are purged, by which the kindle of sin are quenched. Blessed are you that so mourn, because you shall laugh. In tears O soul acknowledge thy bridegroom, embrace thy long desired one. Now make thyself drunk in the river of pleasure, suck Milk & Honey out of the breast of his consolation. These are the pure gifts & pleasures which thy Bridegroom hath sent thee, namely, mourning and tears. With these tears he bringeth drink unto thee by measure, these tears are thy food night and day, even the bread that maketh strong the heart of man, which are sweeter than the honey or the honey comb. O Lord if these tears be so exceeding sweet with the desire and remembrance of thee: how sweet shall the joy be which shallbe taken by the manifest sight of thee? If it be so sweet a thing to weep for thee: how sweet shall it be to rejoice of thee? But what do we go about to set forth openly the secret speeches of the soul? why go we about with usual words to express the spiritual affections? Those which have not the experience thereof, understand not any such matters, whom the anointing itself teacheth in the book of experience, or else the outward letter profiteth nothing to him that readeth. Little good savour hath the reading of the outward letter, except from the harta man take the exposition and inward sense. In what estate the soul remaineth whilst the fervency of the holy Ghost departeth. Cap. 7. O Soul we have greatly prolonged this talk, for it was good for us to be here with Peter and john, to behold the glory of the Bridegroom, and long to remain with him. But I would there were made here, not three nor two several Tabernacles, but one, in which we might all dwell together, and Joy together. But as the Bridegroom saith. Let me go, for now the mornig riseth. Now thou hast received the visitation and light of grace which thou didst desire. Therefore the blessing being given Gen. 32. ver. 26. thee, the sinew of thy thigh being mortified, and thy name being changed 16. ver. 25. 2● from Jacob to Israel, now for a while goeth aside the bridegroom long desired, and soon departed, he withdraweth himself as well from the vision as from the sweetness of contemplation, yet doth he still remain present touching the government, the glory and the unite. A reason given why the ferventness of the holy ghost doth for a time leave the soul. Cap. 8. But fear not O spouse, despair not, neither think thyself to be contemned, though for a while the bride groan hide his face from thee, all these things work together for thy profit, and thou makest a gain, both of his coming and of his departure, he cometh for thy profit, and he also departeth for thy profit, he cometh to give thee comfort, and departeth to make thee vigilant, lest the greatness of thy consolation should puff thee up, lest if the bridegroom should always abide with thee: thou shouldst begin to contemn thy fellows, and shouldst now attribute this continual visitation, not to grace: but to nature, for this grace, the bridegroom giveth to whom he will & when it pleaseth him, the possession thereof is not gotten by any right of inheritance. It is a common saying, over much familiarity breedeth contempt. The bridegroom therefore departeth from thee, lest being over much conversant: he might be contemned, and that being absent: he might be the more desired, and being desired: the more greedily sought for, & being long sought for: he might be at the last more thankfully found. Furthermore, what is this present life? what is it in respect of the glory to come which shall be showed upon us? surely it is a life like a dark riddle in which we understand but a small part, for here we have no continuing City but we seek for one to come, let us not then take our banishment for our country, nor the earnest penny for the whole price. The Bridegroom cometh & departeth again. Sometime bringing consolation, sometime turning our whole estate into weakness. A little while he suffereth us to taste how sweet he is, and before we can fully feel it: he withdraweth himself and as it were flickering over us with his wings spread a broad, been proveketh us to fly, as if he should say: behold you have somewhat tasted how sweet I am, but if you willbe fully satisfied with this my sweetness: run after me into that sweet savour of mine ointments, lifting up your hearts where I am on Cant. 1. ver. 23. the right hand of my Father, where you shall see me not in a glass or in a riddel, but face to face, and where your heart shall fully rejoice and no man shall take away your joy from you. The care & diligence of the soul, left she should be forsaken of God. Cap. 9 But take thou heed O Spouse how the Bridegroom turneth away himself, he goeth not far of, and although thou see not him, yet doth he see thee, being full of eyes both behind and before, thou canst never be hidden from him. He Apo. 5. ver. 6. hath also about thee his spirits, being messengers and as it were most sharp sighted Spies, that they may look how thou behavest thyself in the absence of the Bridegroom, & accuse thee before him, if they may espy any token of wantonness & scurrility. For this Bridegroom is jealous, lest perhaps thou shouldest accept some other lover. For if thou go about to please any other, he forsaketh thee and joineth himself to other yung ones. This Bridegroom is a dainty fellow, he is both noble and rich, & of passing beauty above all the children of men, and therefore he disdaineth to have any other but a beautiful Spouse. Yea if he see in thee but one spot or wrinkle: he strait turneth away his eyes, for he can abide no uncleanness. Be chaste therefore, be shamefast and humble, that so thou mayst be worthy often to be visited of thy Bridegroom. I fear lest this speech hath holden us over long. But the matter both barren and sweet hath driven me thereunto, which I have not voluntarily prolonged, but have been drawn against my will, with I know not what sweetness thereof. The office and effect of every stall or step by repetiton. Cap. 10. THat these things then which have been spoken more at large, may the better be seen when they are united and joined together: let us collect by rehearsal the sum of the things before spoken, as in the former examples it may appear to have been noted, how the foresaid steps hold together, and how they go one before another, as from time to time the one being cause of th'other. For reading, as it were the foundation, doth first offer itself, and when she hath Reading the foundation. given us the substance or matter: she sendeth us to Meditation, now Meditation very diligently inquireth what we ought to desire and as it were delving or digging, doth find and show where as the treasure is. But when by herself she is not able to obtain it: she sendeth us unto Prayer, Prayer lifteth up herself with all her force when she hath found the desired treasure, the sweetness of Contemplation. This Contemplation commig to, doth fully reward the labour of those three before named, while she maketh the thirsty soul drnnken with the dew of heavenly sweetness. Reading then pertaineth to outward exercise. Meditation to the inward understanding. Prayer to the desire of the mind. Contemplation is above all feeling of human reason. The first step is of those that do begin. The second of those that do go forward. The third of those that are devout. The He that will not set his foot upon the first Step shall never come up to the last. fourth of those which are blessed or happy. These four steps are so linked together, and do so by course serve one an others turn that they which go before with out them that follow can profit little or nothing, and they which follow without them that go before do profit seldom or never. For what doth it vantage to spend the time in continual reading, or by reading to run through the Acts and writings of holy men, except by chawing and feeding upon the same: we drink down the juice thereof, and by swallowing thereof, we send it into the inner moste part of the bart, that of those things we may have diligent consideration of our own estate, and endeavour ourselves to do the works 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 pass the bounds, constituted by those holy Fathers, except first we be instructed about such matters, either by reading or by hearing. For hearing doth after a certain manner pertain to reading. Whereof Hearing is included in reading. we use to say that we have not only read those books which we ourselves do read unto ourselves or to other: but also those which we have heard of our Masters. Further what doth it profit if by Meditation a man do see what things ought to be done, except by the help of prayer and the grace of God, we may be made able to obtain the same, For every good gift (saith Saint james) and every perfect Jam. 1. 17. gift descendeth from above from Without whom we can do nothing saith S. Augustine, & also Christ himself. Joh. 6. v. 5 the father of light. Without whom we can do nothing, but be in us doth work our works, yet not altogether with out us, for we are workers with God, as the Apostle saith, God surely will have us pray unto him, and that we do open unto him, coming and tarrying at the boor, the bosom of our will, and that we consent unto him. This consent he required of the woman God by his grace maketh us freely to choose that which is good. of Samaria, when he said, call thy husband I will pour grace into thee apply thou free choice. He required prayer of her, when he said. If thou knewest the Joh. 4. v. 10 gift of God & who it is that saith unto thee, give me drink: parhpas thou wouldst have desired of him the water of life. The woman when she heard this being instructed as it were of reading: she thought in her heart that it would be good and profitable for her to have this water. She then being kindled with a desire to obtain it: turned herself unto Joh. 4. v. 15. prayer saying. O Lord give me this water that I may thirst no more, neither at any time come hither again to draw any water. Behold the hearing of the word of the Lord and Meditation following there upon, have proucked her unto prayer. For how could she be carefully bend unto prayer: except Meditation had first kindled her. And what should Meditation going before have profited her? except prayer following had obtained those things, which Meditation did show woorshy to be desired. Therefore that Meditation may be fruitful: it behoveth that the devotion of Prayer do follow, whose fruit and as it were the effect, is the sweetness of Contemplation. All these steps or degrees are declared to be joined together that they are inseparable. Cap. 11. BY these we maygather that Meditation without reading is erroneous. reading without Meditation is sapless. Meditation without reading is erroneous. Prayer without Meditation is neither hot nor cold. Meditation without Prayer is fruitless. Prayer with devotion is it that obtaineth Contemplation. The obtaining of Contemplation without Prayer, is either rare or miraculous. For GOD of whose power there is neither number nor end, and whose mercy is a boove all his works, sometime of stones may raise up sons unto Abraham. While he compelleth those which be hard hearted and unwilling, quietly to agree and to be willing. And so like the prodigal son as the common saying is. He draweth the Or by the borne, when he poureth in himself not being required. Which thing although sometime we read to have happened unto some, as unto Paul and certain other, yet ought we not to presume of such divine things, but rather to do that which is our duty, that is to say, to read and to meditate in the law of God, to pray and to love him, that it may please him to behold our imperfection, and to help our infirmity, which things he teacheth us to do, saying Ask and ye shall receive, seek and Mat. 7. v. 7. ye shall find, knock and it shall be opened unto you. For now the Kingdom Mat. 11. 12. of heaven suffereth violence, and those that be violent pluck it unto them. Behold whether the properties of the foresaid steps, may be made perfect with convenient distinctions, how fast they cleave one to the other, and what every one of them doth work in us. Blessed is the man whose mind being void of others affairs, doth always desire on these steps to be conversant, which selling all that he hath, doth buy that field in which this desired treasure lieth hid. For behold and see how sweet the Lord is. He that in the first degree is exercised, in the second circumspect, in the third devout, in the fourth lifted up above himself: by these ascensions which he hath disposed in his heart, he doth rise from virtue to virtue, until the Lord of Lords appear in Zion. Blessed is he to whom it is granted to remain, but even Psa. 84. v. 7 a little while upon this highest step, for he may truly say. behold I feel the grace of the Lord, behold with Peter and john I do contemplate. Behold with jacob I do often take delight in the embracing of Rachel, but let this person take good heed to himself, least after this Contemplation by which he hath been lifted up to the heavens, by any inordinate hap he ●all unto the depth of bell, and least after the sight of God he be converted unto the wanton actions of the world, and the enticing pleasures of the flesh, for when the weak sight of man's mind is not able long to sustain the brightness of the true light: let him softly and orderly descend unto some one of the three steps by which he had ascended, and by course let him stay, now upon one, now upon another, some time upon the third as he listeth himself to choose, and as time & place shall require. And look how much the higher he mounleth above the first step: so much the nearer he draweth unto God. But alas how frail and miserable is the condition of man, behold by discourse of reason, and by the Testimonies of the holy scripture we plainly see the in these ●oure steps, the perfection of a good life is contained, and in these spiritual good things a man's exercise ought to be contained. But who is he that doth it and we will praise him. To will is present with many, but to perform it: with few, and I pray God that we may be of those few. Four causes do withdraw us from these four steps. Cap. 12. THere are yet four Causes which withdraw us often from these four steps; that is to say, inevitable necessity, of honest action the utility, human infirmity: & worldly vanity. The first is excusable. The second is tolerable, The third miserable. And the fourth damnable. For it had been better for them whom such cause pulleth away from their holy purpose, not to know the glory of God then to turn backward after they have known it. What excuse can he make of his offence? for justly the Lord may say unto him. What could I more have done for thee then I have door? thou hadst no being and I created thee, thou didst commit sin and madest thyself the servant of the Devil and I redeemed thee, thou didst run at random over the world with the wicked, and I elected thee, I gave thee grace in my sight and would have dwelled with thee, but thou haste despised me, thou haste thrown behind thee (not only my words) but myself also, and hast walked after thine own lusts. But o good, sweet, and pitiful GOD, a delectable friend, aprudent counsellor, a mighty helper, how vain and brainless is he that casteth thee away, which driveth from his heart so mild & meek a guest? O how unhappy and hurtful a change is this, to cast away his creator, to take in froward and noisome thoughts, and to deliver up the secret place of his heart, even the privy closet of the holy ghost, which now erewhile was filled with celestial Joys, so suddenly to be trodden under foot with unclean thoughts and wicked sins, even yet therein the very steps of the bridegroom are warm and now presently are intromitted & let in the adulterous desires, a foul absurd disorder, that the ears which even now have heard the words which are not lawful for a man to utter, so soon to be inclined to the hearing of slanders and fables, that the eyes which even now were baptized with holy tears, suddenly to be turned unto the beholding of vanities, that the tongue which even now did sing the pleasant song of the holy bride bed, which reconciled Cau. 1. v. 12. with his inflamed eloquence of persuasion, the bride with the bridegroom and brought her into the Wine seller: should again be converted unto vain speeches, to filthy jesting, to the practising of decelt, and unto slanders. far be it from us (o Lord) but if it happen by human infirmity that we slip in to any such offence, let us not therefore despair: but let us run again unto the pitiful Physician which raiseth the poor from the earth, and lifteth up the needy from the dunghill, and he that willeth not the death of a sinner: shall again cure and heal us. It is now time to conclude this Epistle. Let us therefore pray unto God presently to mitigate the impediments which do withhold us from his Contemplation, and hereafter to take them clean away from us, whom we desire to lead us by the foresaid steps from virtue to virtue, till we may see the God of Gods in Sion, where the elected (not by drops nor by course) shall taste the sweetness of divine Contemplation: but shall have the Joy of being filled without seizing with the River of Pleasure, which no man shall take from them, and shall enjoy unchangeable Peace, even Peace in itself. The end of S. Augustine Bishop of Hippo, his Ladder to Paradise.