Ioan. 13.
Roma. 11.
Ephe. 2[unclear].
And through suche loue he fyndeth hym selfe so welbeloued, that hys owne dede yeldeth hym wele content, & not my loue or strengthe. Contentynge hys selfe, hys loue doth increase more in me, than I can of hym desyre, O true louer, fountayne, or welsprynge of all charyte, and only purse of the heauēly treasure. Ought I to thynke, or dare I saye what thu art? Maye I write it, or can anye mortall man comprehende thys goodnesse & loue? And if thu prēte in anye mānys harte, cā he expresse it? No surely. For the capacyte of no man can comprehende the vnmesurable goodnesses whych are in the, for naturall reasō doth shewe vs how there is no cōparyson betwyne an eternall & a mortall thynge. But whan through loue the mortall is ioyned with the eternall, the mortall thynge is so fulfylled with the eternall, that it can not fynde the ende therof. For it hath in it more good therby, than it can contayne or holde.
Roma. 8.
Eccs. 10.
Psal. 118.
Therfor doth a man thynke, whych hath the loue of God, that he hath all the goodes in the worlde therwith. Euen as we se the sūne with one only sparcle of hys lyght doth blynde the eye, and yet doth she witholde her great lyghte. But aske the eye what he hath seane, and he wyll saye that he hath beholden the whole bryghtnesse of the sunne. But that is a great lye. For he beynge dymmed with a lytle sparcle, coulde not se the whole cleartye therof. And neuertheles he is so contente, that it semith vnto hym as though he had so moche lyght as the sunne contayneth. Yet if he had more than the seyde sparcle, he were not able to suffer it. Euen so the sowle whych through faythe doth fele one sparcle of the loue of God, doth fynde therwith the heate so great and maruelouse, so swete and delycyouse, that it is impossyble to her to declare what thynge the same loue is.
Phil. 1.
1. Ioā. 4.