the guifts of grace what kind of profit what kind of comfort will it be to haue communication with so many Saints both men and Angells in the guifts of glory O with how much reason is it sayd Psal 23. Blessed are they O Lord who dwell in thy house they shall prayse thee there through the eternity of all eternityes Amen CHAP. XVI Of the fauour which Christ our Lord imparteth to his seruants at the day of Iudgment by giuing them his benediction and communicating his kingdome to them THIS benefit and fauour is followed by another which yet is greater For the good being once separated from the wicked being plac't vpon the right hand of Christ our Lord this celestiall King shall cast towards them his most gracious countenance being all full of suauity and delight And passing his sentence of fauour on them he will say Come yee blessed of my Father The benediction of God is the good guift of God and so to be blessed by him is to be filled withal those good gifts and graces which God communicates to his seruants That is withal those principall benefits which the Saints haue heere on earth when once they are made pure and cleane from all imperfections and withall those others also which the Angells doe possesse in heauen which is more with all those goods graces which the King of heauen himselfe doth possesse and enioy For as S. Iohn affirmeth 1. Ioan. 3. When he shall appeare we shall be made like to Iesus Christ our Lord participating of his power of his beauty of his wisedome of his goodnes of his ioy of his glory He a How grace and glory proceed from God the Father and how also from the other persons of the most B. Trinity calleth them Bl ssed of his Father to declare the fountayne first ofspring from whence all the benefits of grace and glory spring and this is the eternall Father and besides because all that which the Father operateth is also the worke of God the Sonne as he is God as also it is the worke of God the holy Ghost For the Diuinity the Goodnes and the Power is the very same in all the three Persons and to attribute them all to the Father as to the first Authour of all that is good is to offer them also to the Sonne as he is God and it is also to offer them to the holy Ghost who is one God with the Father and the Sonne O happy men who are to receaue such a benediction A benediction giuen by Christ our Lord in the face of heauen and earth of all the creaturs A benediction authorized by all the most Blessed Trinity as the Authour and fountaine of the same A benediction which comprehendes all the chiefe guifts of grace al the guifts of glory A benediction full of benefits vnspeakable most high and truly heauenly which containe all the most chiefe and choice part of heauen A Benediction of eternall benefit A Benediction irreuocable which can neuer be changed as long as God shall be God! O how highly is this benediction to be esteemed O how much is it to be desired procured which maketh men so truely happy as our Lord himselfe declareth saying Come and possesse the kingdome which is prepared for you from the beginning of the world Kingdoms b The great differences which are betweene an earthly a heauenly kingdom dominions you had on earth but temporall kingdoms dominions they were of little valew cōfort or ratherful of miseries whatsoeuer they were they are now growne to an end Laying aside those miserable kingdomes which already are ended come and possesse another kingdome which is celestiall full of incomparable happines a kingdome of infinite value a kingdome which eternally shall contynue And although euery one of you is to be a king of this kingdome and is to raigne and possesse the same yet the kingdom is still but one For all of you are to be subiect and obedient but it is to be with supreme loue to this Soueraigne King in whose company you are to raigne And because all of you are to be of one hart and of one will vnited by most perfect loue in such sort that the blessings belonging to any one in particuler to be of you all so farre forth as to reioyce therin and they of you all to be of euery one to reioyce with them to whome in particuler they belonge this kingdome is also to be but one Yet still though this kingdome be but one you shall all be kings and you all shall raigne For the kingdome is infinite in the greatnes of the felicity which is possest therin and it is infinite also in the contynuance since it is eternall And to the end that you may discerne the altitude of this kingdome and the great affection wher with it is giuen you Behould it hath bene prepared for you since the beginning of the world The election c Of our election to the kingdom of heauen and the preparation which is made for vs toward the same of the inhabitants of this kingdome was made before the world was created for they were chosen and predestinated from all eternity to raigine therin But the preparing of those things which concerne this kingdome and the putting of those meanes in practice which had relation to the obteyning therof did begin at the beginning of the world From that tyme were framed those most sumptuous pallaces those most beautifull habitations and those most glorious seats and thrones where the inhabitants of this kingdom were to liue raigne Then were created and were made happy those first Cittizens of this kingdom which are the Angels who were to keepe men company therin and to augument the glory which men were to possesse in this kingdome And so also from the first begining of the world ther were gifts of graces which came to be communicated to men wherby they were to obteyne this kingdome And for God to create man and withal to communicate iustice grace to him wherby he might procure this kingdome all that was done at once from that tyme to this nothing hath beene done but to dispose and help men giue them meanes that they might come to possesse and perfectly inioy this kingdome in glory both of body and soule This is that most blessed sentence which Christ our Lord will giue in fauour of his seruants that being done he will instantly rayse them vp togeather with himselfe and will inuest them with the most glorious possession of his celestiall kingdome CHAP. XVII Of the felicity which Christ our Lord will communicate to his seruants in the kingdome of heauen LET a A most excellent most sweet most profound yet most plaine description of the ioyes of heauen throughout this whole Chapter vs yet more particulerly cōtemplate the Maiesty of this kingdome which Christ our Lord imparteth to
we may draw the detestation of sinne the care of leading a good life Chap. X. chapter 11 How a Christian is to draw out of the consideration of the diuine Iudgement a great feare of offending God that so he may fly far from it Chap. XI chapter 12 How it is very necessary ful of profit that a Christian do exercise himselfe in this holy feare accompany it with the exercise of diuine loue Chap. XII chapter 13 Of how great value and merit this holy Feare is Chap. XIII chapter 14 Of the fauours which Christ our Lord will do to the good at the day of Iudgement and of the Ioy which they shall conceaue by seeing the signes which precede that Iudgment and by beholding the glory of the Crosse which shall go before Christ our Lord. Chap. XIV chapter 15 Of the fauour which Christ our Lord will do his seruants at the day of Iudgment by separating them from the wicked Chap. XV. chapter 16 Of the fauour which Christ our Lord imparteth to his seruants at the day of Iudgment by giuing them his benediction and communicating his kingdome to them Chap. XVI chapter 17 Of the felicity which Christ our Lord will communicate to his seruants in the kingdome of heauen Chap. XVII chapter 18 Of other benefits which Christ our Lord cōmunicateth to his seruants in his heauenly kingdome and of the fruit of gratitude which we must gather from the Consideration of this reward Chap. XVIII chapter 19 How all the things of this life which are good and which giue delight do induce vs to a desire of the kingdome of heauen Chap. XIX chapter 20 How from this knowledge concerning the kingdome of Heauen which Christ our Lord will giue his seruants we are to gather a resolute purpose to fly from sinne and to fullfill the Commandments of God and to despise the commodityes of this life Chap. XX. chapter 21 How we are much to animate our selues towardes the exercise of good works considering the great estimation which Christ our Lord doth make of them at the day of Iudgement the reward which he also imparteth to them Chap. XXI THE IVDGE CHAP. I. How the office of being our Iudge doth belong to Christ our Lord as he is man and of the great benefit which God imparteth to vs in giuing him to vs to be our Iudge ALTHOVGH the indignation wrath of Christ our Lord against the wicked and the punishment which he inflicteth vpon their sins do belong to the office which he hath of being a Iudge yet so also doth it belong to him vnder the same Title to doe fauour to such as are Good to defend them to imparte benefites to them and both to expresse mercy towardes them in the Iudgment which he exerciseth vpon their faults to giue thē reward for their good deeds and for this reason it is that I wil declare the benefits and fauours which we obtaine by Christ our Lord in respect that he is our Iudge It a Why it was wholy fit for the second Person of the most holy Trinity to be our Iudg at the last day belongeth to Christ our Lord that he be our Iudge in regard that he is a man and because he tooke the nature of man vpon him as being a most conuenient thing that the Iudge be seene by all such as are to be iudged by him and that the guilty may wel vnderstand and heare the sentence that shal be giuē against them that for as much as men are composed of a body a soule they may perceaue it with their soule and heare it with the senses of their body Now if Christ our Lord as he is only God were to be the Iudge he could not then be seene by the wicked and the sentence which immediatly he should pronounce would not interiourly be perceaued by them and therefore it was fit that he should be our Iudge as man and should passe his Iudgment vpon men that so he might be seene and heard by all This Mystery was discouered to vs by Christ our Lord and Sauiour himselfe whilest he was saying Ioan. 5. The Father iudgeth no man but he hath giuen all iudgement to the Sonne and he gaue him au hority to exercise Iudgement as the sonne of man That is to say Although the eternal Father haue the supreme authority and power of Iudging that to him it doth principally belong to approue reward that which is good as also to reproue and punish that which is euill the same also hath the Sonne and the holy Ghost the same as being one the same God with the Father yet the office of Iudging exteriourly and after a visible manner to be seene in the Tribunall and with the authority Maiesty of a Iudge to giue exteriourly a sentence which may sensibly be perceaued by such as are Iudged this doth only belong to the person of the Sonne of God Who by meanes of the most sacred humanity which he hath immediatly vnited to himselfe by the power which frō all eternity he hath as God and by that which in Tyme was communicated to him as man he is to make this visible and exteriour Iudgment this being an execution of the interiour inuisible Iudgmēt which is made of all the most Blessed Trinity And although this exteriour Iudgment be also ascribed to the Father and to all the Blessed Trinity as to the prime cause of all things yet he who is the immediate executour of this Iudgement is Iesus Christ the Sonne of the liuing God because the sacred Humanity is only vnited immediatly to the person of the Sonne that Humanity doth make this Iudgment as the instrument of Diuinity Now b An vnspeakable benefit of God who gaue vs Christ our Lord for our Iudge an immense benefit and an imcomprehensible mercy it was for God the Father to giue vs Christ Iesus for the Iu ge of our cause as he is man as he is our brother and our Sauiour If a delinquent were in prison for greiuous Crymes deseruing death and that he had a brother who most tenderly loued him and esteemed him and did so much desire his liberty and his good that to deliuer him out of prison and from death he had spent his fortune and had exposed himselfe to many troubles and euen to the hazard of death and if the king should assigne that brother of the party for the Iudge of his cause with Soueraigne power to Iudge him without appeale what kind of fauour what clemency would it be which heerin should be vsed towards that man How full of ioy and comfort would he be vpō the naming of such a Iudge How confident and secure would he make himself that the sentence would be full of pitty and as fauourable to him as possible his cause might beare Well therfore since all men according to the c From which Christ our Lord his B. Mother
his seruants and of that felicity which is possest therein to the end that we may gather that fruit which it is fit for vs to feed vpon which is nothing els but the disposing of our selues to the obtayning of this kingdome by an imitation of the vertues of Christ our Lord. And b The place of the kingdome of glory first the scituation and place of this kingdome is that supreme heauen which for the glorious brightnes and splendor which is found therein is called Empyreal The altitude and capacity and beauty admirable designe the grace and suauity of this place though it be such as no tongue of flesh and bloud can declare yet to giue vs to vnderstand some part of that which there is found by a comparison of those thinges which heere we know S. Iohn describes it in the Reuelations after this manner Apoc. 21. 22. He was carryed in spirit to a mountaine which was great and very high and he saw that holy Hierusalem the celestiall Citty full of the clarity of God all built of perfect pure and most resplendent gould like cleane pure glasse It had a wall about it of Iaspar both very thicke and very high the foundations wherof were adorned with pretious stone In this wal were twelue gates and euery one of them was made of a most pretious pearle and that pearle alone did make the gate This Citty had within a very spacious open place all paued with gold most pure most resplendent in the midst of that place there was a riuer of infinite sweetnes A Temple also there was to adorne this Citty and a light to illuminate it and this Temple and Light was God himself and therfore it must needs be farre from hauing any necessity of any other Temple or Light By these wordes S. Iohn describeth the scituation of the Kingdome of heauen and the habitation of the Saints And although it be true that there are not there any of those mettalls of gold or siluer or any of these pretious stones of earth for all these thinges are poore and base and of no valew yet c We who are sensible creatures as well as spirituall must be raised towards spirituall things by such as are sensible and therefore the vse of ceremonyes and Images is very necessary he deliuereth himselfe thus that by those thinges which are the most pretious and beautifull of the earth the soule may rise to consider the greatnes beauty of heauenly thinges vnderstanding euer that those are incomparably better then these And as the whole globe of the heauens is so far exceeding the earth in greatnes that the whole earth is but as a point or in effect as nothing in comparison of the heauens so is it in all the rest as well as in greatnes And all the brightnes and beauty and sweetnes of thinges of this world being compared with those of heauen are as if they had not so much as the least being at all So that the aduantage which the habitation of heauen doth carry beyond this of the earth is such that it exceedeth all comparison For in fine such it is as is fit to be carryed by the house of the Creatour in respect of a creatures house and by the Citty of God in respect of the Citty of men and by that sphere of felicity and eternall ioy in respect of this Center of miseryes and this valley of teares The d Mans supreme happynes consisteth in the vision of God chiefe felicity which is enioyed in this soueraigne Citty by cleare vision is God himselfe His seruantes sayth S. Iohn Apoc. 22. in this Citty of God shal see his face What vnspeakable happines what Abisse what immense kind of sea of all felicity will it be to looke the Diuinity of God in the face without the interposition or interpretation of any creature To e A most sweet explication of the most blessed Trinity see that diuine essence in three persons and three diuine persons in one and the selfe same essence to see the power of the Father the wisedome of the Sonne the goodnes of the holy Ghost To see how the Father from all eternity engenders the Sonne communicating to him his diuinity and how the Father and the Sonne as one the same eternall spring or roote do by spiration giue proceeding to the holy Ghost and communicate their diuine essence to him To see how all the perfection of God is in euery one of the three diuine persons and how al the perfectiō that any one of the diuin persons hath the very same is possessed by either of the other diuine persons What kind of incomparable ioy wil that be so cleerely to behould an infinite Good which is all amiable all ful of infinite beauty of suauity and of delight And not only to see it in some manner which might be lesse excellent but to behould it with the eyes of an incorruptible soule and they most brightly clarifyed by the light of glory euerlastingly to loue it without ceasing that with a most perfect loue and to possesse it with a perpetuity of security After f Of knowledge Loue and Ioy and how they grow out of one another the rate of the knowledge of any thinge growes the loue to be and after the rate of the loue is the ioy for that which is so much beloued and that knowledge which the Saints haue of God being the greatest which can possibly be had since it is the cleare sight of God the loue must also be so great as that greater cannot be conceaued The g The motiues of loue soule is moued to loue a thing which it knowes because it is good because it is beautifull because it is profitable because it is delightfull because it concernes the soule and is after a sort belonging to it And so much more as that thing is good more beautifull more profitable more delightfull more concerning it and more belonging to it so much more doth the soule if it know that thing well and be hindered by no impediment at all delight in it and loue it with a more intense and perfect loue Well then since all these reasons and tytles motiues of loue are found to be in God with infinite perfection and the soule cleerly seeing God and meeting with no impediment which may hinder loue with what loue so intense and so immense will it be sure to loue him By h The riuers of ioy which ouerflow a soule which is in glory seeing that he is infinite goodnes there is ingēdred in the soule a most copious riuer of loue By seeing that he is infinite beauty there is produced in it another most abundant riuer of loue By seeing how full of aduantage it hath bene and is and euer will be to the soule and that in some sorte it is euen infinite there flowes from the soule another riuer of loue so wide and
sayd to be very wisedome it selfe because it imbraceth wisedome it locketh it vp and it doth perfect and increase it For he that hath this feare hath the guift of holy wisedome togeather with it which is that principall guift of the holy Ghost wherby God is knowne and loued And through the exercise of this holy feare this guift is increased and for this reason the Wiseman sayth of this feare Prou. 14. That it is the fountaine of life because it giueth spirituall life to the soule and from thence do spring the workes of life since they be such as are e throgh the grace of God in Christ our Lord throgh his promise meritorious of eternall life For they who after this manner do feare God as Ecclesiasticus sayth Eccles 18. do procure with diligeÌ„ce to please God in all things Let vs therfore much and many tymes coÌ„sider this diuine IudgmeÌ„t that so we may draw a holy Feare from thence and grow therin and conserue our selues therby in a vertuous life so long as we shall contynue in this pilgrimage so doth Saint Peter aduise vs saying 1. Pet. 2. If you call him Father as indeed he is who is also our God and our Lord and who as a most righteous Iudge shall iudge reward euery one according to his workes most iust and reasonable it is that during all the tyme of our being in pilgrimage in this world as persons who are banished from the house of our Father we should liue in such feare as becommeth his children CHAP. XII How it is very necessary ful of profit that a Christian doe exercise himselfe in this holy Feare and accompany it with the exercise of diuine loue BVT to this one a A doubt coÌ„cerning the exercise of the actes of Feare and Loue cleerely solued may say by way of question Since the act exercise of the Loue of God is more excellent and acceptable then that of Feare why is it not better to exercise our selues alwaies in the loue of God and in the consideration of his benefits and mercies and of his goodnes and Loue and the rest of his deuine perfections which may induce vs to loue then to be considering his diuine Iudgment and the paines of Hell which oblige vs to feare To b The first answere this I say first That the act exercise of loue is more excellent and acceptable to God then any other act of vertue when that loue of God is cleane and pure from faults from selfe loue But c Take heed thou walke not in the way of spirit without aduice if a person shal only giue himselfe to the exercise of diuine loue for as much as â—oue doth cause a kind of security and comfort to the soule a man may grow from thence many tymes to be slacke in vertue forward to commit faults and come to be remisse in doing of pennance and mortifications and admit of certaine delicacies and so increase in selfe loue And he may also come to presume vpon himselfe conceauing that he doth greatly loue God and by that very meanes he goes disposing himselfe to loose the same loue of God by coÌ„mitting veniall sinnes by increasing in them he arriueth also to fall at last into mortall sinne wherby he doth wholy loose loue and grace But in the meane tyme this negligence which grew to end in mortall sinne doth not grow from that very loue of God which of it selfe is all good and perswadeth vs also to all good but d So weake is man that he may well be suspected euen wheÌ„ he meaneth best it groweth from the infirmity of maÌ„ and from his bad inclination and so it is wholly the fault of man who as he vseth many other things ill so also he vseth ill the loue of God It is therfore both very profitable and very fit euen necessary that the good Christian do ioyne the holy Feare of God to the loue of him and that as he is to exercise himselfe in some considerations which may moue him to loue God so also he may exercise himself in some other which may moue him to feare him And although it be true that at the first when a man is but begining to serue God it is more necessary that he bestowe himselfe more vpon the consideration of feare then that of loue yet is it also very conuenient euen for them who haue beene long in his seruice and are very well aduaunced therin that although their cheife practice may be in the exercises of the loue of God yet that many tymes also they do intertaine themselues in the thoughtes of his diuine Feare and vpon those considerations which may help them to it And e The remedy of this danger thus accompaning this holy Feare with the loue of God the inconuenience and daunger losse wherof we haue spoken wil cease which yet will be sure to grow through the frailty of man if he shall onely imploy himselfe in the exercises and considerations of loue For this Feare when it is ioyned with loue keepeth a man from being negligent in Gods seruice and it leaues no place for any faults to be coÌ„mitted against God how veniall and light soeuer they be and it keepes him from giuing ouer his penances and mortifications or from vsing tepidity therein Nay it causeth him to contynue them with care least els he should indeed grow tepide it teacheth him to humble and despise himselfe giuing no place to pride but fearing still his owne frailty and the Iudgement of God Al this is wrought by this holy feare the same is witnessed by Ecclesiasticus who saith Eccles 1. The feare of God driues sin away from the soule It driues it away by penance after it is committed it driues it away by caution and resistence of temptation before it is coÌ„mitted And in another place he saith He that feareth God is negligent in nothing but feare makes him carefull and watchfull towards euery thing that is good For this did the Apostle S. Paul when he was perswading Christians to procure the purity and sanctity of their soules by efficacious secure certaine means aduise theÌ„ to help themselues heerein with the holy feare of God saying Let vs cleanse our selues from all vncleanes both of flesh and spirit 2. Cor. 7. That is to say from all sinne as well that which may be committed by these exteriour powers of our body togeather with the consent of the mind as that other which is committed by the onely consent of the mind without the body And let vs perfect our sanctification which is that purity sanctity which we receiued either in baptisme or by penance Let vs go conseruing increasing it with good workes and by the exercise of vertue and by continual reuewing our watchfulnes and care in flying al that is offensiue to God And let vs do all this with a
that good cause which he hath begun Let vs all both heare and with great fidelity obey the voyce of that Prophet who sayth 2. Paral. 25. You who are the people of God do you encourage and animate yourselues to serue him and to continue in that seruice of his without dismay for in fine your labours shall 〈◊〉 answered with a great reward CHAP. XXI How we are much to animate our selues to the exercise of good workes considering the great estimation which Christ our Lord doth make of them at the day of Iudgement and the reward which he also imparteth to thē THERE is also another particular consideration belonging to this diuine Iudgment and to the reward of good workes which doth greately moue the soule to labour hard in the seruice of God And this is the Reason and Tytle which Christ our Lord alledgeth in giuing his benediction and reward to the iust when he saith Matt. 25. Come yee blessed of my Father possesse the kingdom which is prepared for you For I was hungry and you gaue me to eat I was thirsty and you gaue me to drinke I was a stranger you receiued me into your howse I was sicke and in prison and you came to visit me For a The great valew which our Lord doth make euen of our least good workes by these words Christ our Lord doth mightily discouer the estimation and price which he hath stamped vpon good workes which are done in grace and the great fauour and honor which they receiue in his diuine presence the much that they please him and the immense glory wherwith he rewardeth them since so meane workes so very easy to be wrought as it is to giue a peece of bread to a poore hūgry body or a cup of water to a thirsty or a shirt to couer the naked or a nights lodging to a stranger or a visit to an imprisoned or sick person though it be but to comfort him with good words for we see he doth not say I was sicke and you cured me or I was imprisoned and you freed me but such easy workes as are those other and which put vs to so little cost and trouble that excellent Maiesty of his is pleased to publish proclaime in that great Theater vpon the day of Iudgement in the presence of the whole world and he setteth out and praiseth them which his owne sacred mouth he sublymes then so high as to take them for seruices and deare fauours imparted to his owne persō which giue him great contenment gust And so much b That which maketh a good worke meritorious is the flowing of it from the grace of God in Christ our Lord and the being seconded by his promise of a reward which promise makes the reward due account he makes therof as to esteeme them for merits which are worthy of eternall life and he receaues them as a price of the kingdome of heauen And he esteemeth them for meritorious that not only all together but euery one of them a part and a part he takes euery one of them for the price of glory and of that kingdome which hath no end But c What will not our Lord do to vs for greater worke since he doth so much for the lesse now if Christ our Lord who so highely esteemes and vouchsafes the fauour of so great reward to so light and easy workes as those what will he do to such workes of mercy as are great hard and which grow out of much Charity As when a man doth giue all his goods or a great part therof to the poore or lodge Pilgrims for a long tyme and serue them and prouide them of all things necessary depriue himselfe of clothes to cloth the poore naked Christian and to serue sicke persons day and night and that in the case of troublesome and contagious diseases as when they may be struckē with the plague and to drawe with much trouble of person and charge of purse such as are prisoners or Captiues out of their chaines How much I say will Christ our Lord esteeme such works as these which cost much labour and money and for the performing whereof a man endures much incommodity and imbraceth many paineful things and wrastling with store of difficulties and mortifies himselfe much to comfort others renounces his owne will in many things that so others may be comforted and releeued There can no doubt be made but that much more he will esteeme them and will afford them the fauour in that day of Iudgement of a reward so much higher as the works are more excellent more acceptable in his eyes for being growne vp out of greater Charity And if the Corporall works of mercy which are exercised vpon the bodyes of men which must quickly dy and for the maintenance and preseruation of this corporall life which is soone to haue an end be so much esteemed and fauoured and so highly rewarded by Christ our Lord what will he be sure to do to the workes of spirituall mercy wherby immortall soules are succoured redrest and wherby they being deliuered from the death of sinne and euerlasting paine there is imparted to them saluation and a life of euerlasting glory A plaine d How much therefore are we bound to such as do assist our soules though it be with hazard of their liues case it is that the worke of mercy wherby a soule is assisted is more excellēt then that other wherby a body is releeued that these works of piety wherby the spirituall and eternall life is holpen is of much more valew and merit then that other wherby that corporall and fraile life is succoured For as much as according to S. Thomas D. Thom. cont Gen. l. 4. cap. 55. Amongst all those things which are created no one is greater then the saluation of a reasonable soule which consisteth in the enioying of God So also there is no other greater almes then that wherby this saluation and this life of grace and glory is procured consequently a much greater benefit doth he impart to another who remedieth the necessityes of his soule then if he had giuen him a great sūme of money And since they who giue a little bread to the hungry and a little water to the thirsty and they who retyre a Pilgrime to their house and apparel a naked person with a peece of cloth and visit a man who is in prison or sicke giuing him a little temporall comfort be so esteemed and honoured by Almighty God in the presence both of heauen earth in that terrible tribunall of his Iudgment and are so enobled and sublymed with the Crowne of celestiall glory and with the dignity of the euerlasting kingdome what will Christ do that most iust and righteous Iudge and that most liberal God with them who dispense the bread of heauenly doctrine to such as haue need and are hungry after it