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 lyght of pure contemplation and of simplicitie without meane. He calleth the lyght the illumination and glistering, by the which lyght he commeth to pure and cleare contemplation, where the vertue of God is, not in image, in figure, or in anye meane creature: but by it selfe, and in it selfe. Also they are called filled of the food of God, and of his house, and of the vnitie that giueth lyfe of the feeding of God. For in that they be fed with the lyght of knowledge, they be refreshed with the swéetnesse of loue. For it were no great profite to inspire with knowing, but there followed therewith soode of the holy spirit, that is, of féeding by loue. Also this feeding is called household, liuely, and onely refection. Household, for that it is prepared for friends & so; meynie, belonging to house. And it is sayde lyuelye, because it maketh and giueth lyfe to each, that is feddé with such meate. And it is onelye and singular: for it is not tasted with straunge lyking, that is to meane, not with fleshly sweetenesse. And though it bée onely feeding or meate, yet manye manner of feeding is found in this onely meate.

That when this one meate is taken, full and very feeding is found.

¶Of the order of Thrones. Chap. 10.
The thirde order is the order of Thrones, and this order hath the name of the gift of dome. For that God sitteth in them, and giueth his sentence of iudgement, and by them he disposeth all subiects, as saith Isidore. Therefore the vertue of Gods equitie is lykened to a firie throne in Daniel, is to meane, for cleerenesse of knowledge, for by them, God foreseeing euery thing, discusseth readely all things, and for swiftenesse that nothing may withstand or let. Then these Angells, in which righteousnesse of Gods iudgement specially shineth, he called Thrones, of Isidore. And therefore Denys calleth them the highest seates, for they be high vp authoritie of God, as it were instruments of Gods Iustice, ordained to gouerne: higher, for that they followe the rule of the righteousnesse of God in iudgement, but highest, for that they be neere the presence of God, in the disposition of the Hierarchies. Strongly placed, for that they are couenablye and conuenientlye ioyned, touching the ioynture and conuenience of the iudgements of God. For it is determined and conuenient, that euery man receiue for trespasse paine, and for righteousnesse blisse, and such reward as his worke asketh, acception or reiection: and therefore payne accordeth couenably to trespasse, and blysse to righteousnesse. For if trepasse and blysse, payne and righteousnesse agree not, they shoulde not haue a seate ordayned couenablye togethers. For compa•ion and vpright iudgement is the rightfulnesse of Domes. The seates are frée of all shamefull subiection: For euer the more subiect they be to GOD that is aboue them, the more worthye they are to bee made high by him, and in him, Sedes Dei ferre, seates that beare God, for they beare God that is aboue them, and they set foorth and shewe the might of God by diuine mouings, in creatures that he subiect.

Seates that belong to the comming of God, that is aboue vnmateriall, and aboue worldlye taking. For they take the knowledge of God without studye and wearinesse, and sendeth it forth to the lower, without grieuous sufferaunce, and without withdrawing.

Whereby they teach vs ghostlye, that we putting aparte materiall and earthlye things shoulde appoynt and make vs meete to receyue things that euerlasteth.

Also these seates are without ende, that is to vnderstande, without beginning and ende. For in God, to whom they are nigh, is founde neyther beginning neyther ende. So the Thrones receyue the vertue of God, and sendeth the same to the lower. They make themselues subiect to God obedientlye and not of anye necessitie, but by verye freedome, they shewe themselues subiect in all deedes.