Hearing and doing the ready way to blessednesse with an appendix containing rules of right hearing Gods word. By Henry Mason, parson of S. Andrews Vnder-shaft London.

CAP. IV.

There is a supernaturall blessed∣nesse appropriated to Gods service.

[Cap. 4] WHen the woman of the company pro∣nounced her blessed, who was the mother of such a son: our Lord not denying that to bee true in a vulgar acception, in which the wo∣man meant it; doth not∣withstanding correct her speech by telling her of a far greater blessednesse belong∣ing to them, that heare Gods word and keep it. And hence ariseth this conclusion or theoreme of great use to a Christian life, that the true

and supernaturall blessed∣nesse belongeth and is ap∣propriated to the service of God.

This is plainly and plenti∣fully confirmed by Scrip∣tures, such as these are:

Blessed is the man, that wal∣keth not in the counsell of the ungodly, &c. Psal. 1.1. Bles∣sed is he whose transgression is forgiven, and whose sin is co∣vered.—in whose spirit there is no guile. Psal. 31.1, 2. Bles∣sed are the undefiled in the way, who walk in the Law of the Lord. Blessed are they that keep his testimonies and seek him with their whole heart. Psal. 119.1, 2. Blessed are they which are persecuted for righteousnesse sake: for theirs is the Kingdome of heaven.

Mat. 5.10. With many o∣ther the like sayings to the same purpose. In all which I note two things: 1. That they speak of a supernatu∣rall, not of any worldly bles∣sednesse, so called: for they place this blessednesse in the right to the Kingdome of heaven; and they ascribe this blessednesse to persecuti∣ons suffered for Christs sake, which is quite contrary to the nature of worldly hap∣pinesse. 2. I note that these Scriptures doe place the ground and roote of this blessednesse in holinesse and a godly life. Lay these two together, and they prove the point, that true and celesti∣all blessednesse belongeth to Gods service or a godly life.

More then this needeth not for proofe of the conclu∣sion: but for more full de∣claration of it, 3. Questions are to be cleared; 1. Where∣in this blessednesse doth consist. 2. Why it is ascri∣bed to the service of God. And 3. how men are said to partake of this blessednesse in this life.

1. Quest. The first questi∣on is, wherein this blessed∣nesse doth consist: and the answer thereto is, that it consisteth in the immediate fruition of God, of and by himselfe supplying all good things, and expelling or driving away all evill. In this answere I say three things.

Answ. That it is in the fruition of God. For all the good, that wee have or can have, is from him. In him we live, and move, and have our being. Acts 17.28. and Every good gift, and every perfect gift is from above, and commeth down from the father of lights. Iames 1.17. And if every good gift, then bles∣sednesse among the rest, or rather more especially then any of the rest, is given us of God our heavenly father. And when from him we re∣ceive this blessednesse, then are wee truly said to enjoy him, because he then com∣municateth himselfe unto us in one of his especiall blessings. For as a man is said to enjoy the Sun, when

by its presence and aspect, it communicateth light and influence unto him; and as he is said to enjoy a friend, who hath his company and acquaintance, so as he recei∣veth comfort and content∣ment from him; or, as the Apostle saith, that God gi∣veth us richly all things to en∣joy, 1 Tim. 6.17; when wee have them, & may use them for our good: so, and in the like sense we are said to have the fruition of God, or to en∣joy him, when he is so neare unto us, and in such manner present w^th us, as that he cō∣municateth unto us his mer∣cies and blessings. And that thus the blessed man doth en∣joy God, I take it to be plain, when it is said in the Gospel;

Blessed are the pure in heart, for they shall see God. Mat. 5.8. For to see God includeth two things, to enjoy him, and to live in his presence in his glory. That it signifieth to enjoy him, appeareth by the custome of Scripture phrase; In which, to see good is to enjoy it. Psal. 34.12. and, to see good dayes, is to enjoy good dayes. 1 Pet. 3.10. and to see corruption is to partake of it. Psal. 16.10. and to see death, is to suffer death. Iohn 8.51. and Heb. 11.5. and not to see good or evill, when it commeth; is as much as not to partake of it. Ier. 17.6, 8.

And if in the Scripture phrase, to see good, and to see evill, and to see death,

and to see corruption, bee to partake of them, and when the speech is of that, which is good, to enjoy them; then I doe but speak according to the phrase of Scrip∣ture, if I say that to see God, in that place of the Gospell, is to enjoy him: and so to see and enjoy him, is the Blessed mans portion.

And therefore I say in the first place, that Blessednesse doth consist in the fruition of God.

B. Secondly, I say, that this fruition, belonging to the blessed man, is the imme∣diate fruition of God. For understanding hereof wee must note, that there is a two-fold enjoying of God; the one mediate, and the

other immediate. Mediate∣ly we are said to enjoy God, when hee communicateth himselfe unto us by secon∣dary meanes, and by inter∣position of the creature be∣tween him and us: as name∣ly, when he feedeth us by meate and drink, lightneth us by the sun, instructeth us by his word, strengtheneth us in grace by the Sacra∣ment. When thus God com∣municateth his blessings un∣to us, (as he still doth in this life) then we are said to en∣joy him mediately. Second∣ly, we are said to enjoy God immediately, when he com∣municateth himselfe unto us without any other thing between. And thus wee are said to enjoy God immedi∣ately

two wayes; 1. In re∣spect of presence: and 2. In respect of influence. In re∣spect of presence, our enjoy∣ing of God is said to be im∣mediate, when wee live with him in the place of his resi∣dence, and where his ho∣nour dwelleth: and that is, in heaven above, as Solomon saith to God; Heare thou in heaven, thy dwelling place. 1 Kings 8.30, 39, 43, 49. For while wee live here in this world, wee are said to be absent from the Lord, be∣cause we are out of the place of his dwelling. 2 Cor. 5.6. But when once we have left this world, and are gone to heaven, then we are said to be present with the Lord, 2 Cor. 5.8. And then, saith

the Apostle, Wee shall ever be with the Lord. 1 Thes. 4.17. And from hence it is that the wicked are said to bee punished with everlasting de∣struction from the presence of the Lord, and from the glory of his power. 2 Thes. 1.9. and that of the godly it is said, Thou wilt shew me the path of life; for in thy presence is fulnesse of joy, at thy right hand there are pleasures for evermore. Psal. 16.11. and that where Christ is, there shall his disciples be also. Ioh. 14.2, 3. and that they follow the Lamb whither soever he goeth. Apoc. 14.4.

Which speeches doe prove that the Saints in hea∣ven do enjoy God in ano∣ther manner then they here

did, while they lived in the flesh: namely, that in hea∣ven they enjoy him in his palace, in the place of his proper dwelling, without separation or distance of place, which is found in all them, which enjoy God most nearely in this world. And this also, as before I said is implyed in that saying of the Gospell, Blessed are the pure in heart, for they shall see God. For this to be meant or intimated by the seeing of God in this place, may clear∣ly be gathered from other places of Scripture, in which it is said, that now we see in a glasse, but then wee shall see face to face. 1 Cor. 13.12. and in which we are said in this life, to walk by faith, and

not by sight. 2 Cor. 5.7. He meaneth that here wee are led by an inevident and ob∣scure kinde of knowledge; for so the Learned define faith to be, agreeably to that of the Apostle, Faith is the evidence of things not seen. Heb. 11.1. but in heaven we shall walk or live by sight, ha∣ving there the immediate and open view of Gods face in Glory. In heaven then, where all they, that are the blessed of God, shall bee, there men enjoy God im∣mediately in respect of pre∣sence. Secondly, they enjoy him immediately in respect of influence. For there God communicateth himself un∣to them by immediate ver∣tue received from himselfe,

without the use of any meanes. This is signified by that in the Revelation, where S. Iohn speaking of the Great City, the holy Ieru∣salem, he saith of it; And I saw no Temple therein; for the Lord God almighty and the Lamb are the Temple of it. And the City had no need of the sun, neither of the moon to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof. Apoc. 21.22, 23. Where 1. when he saith, I saw no Temple in it; he giveth us to understand, that in heaven there will bee no use of the outward meanes of salvati∣on. For if there be no Tem∣ple, then there are no priests nor no preaching, nor no

Sacraments, nor no solemn assemblies; for where there is need of these, there, there is use of a Temple also: In this world, where we are ab∣sent from the Lord, these things are necessary, and by them God communicates himselfe to his servants. But in the life to come prophecy∣ing shall faile, and the use of tongues shall cease, and the meanes of knowledge and in∣struction shall vanish away; as the Apostle speaketh: 1 Cor. 13.8. 2. When hee saith, that this City had no need of the sun, nor of the moon to shine in it; he imply∣eth that the outward meanes of our naturall life should cease. Here in this world the sun giveth us light by

day, and the moon by night; and here meate and drink do nourish us, and clothes keep us warm: but in hea∣ven there will be no neede, nor no use of such things: & The children of this world mar∣ry, and are given in mariage: but they which shall be accoun∣ted worthy to obtain the world to come, and the resurrection from the dead, neither marry, nor are given in mariage, nei∣ther die they any more. Luke 20.34. By all which wee learn that all natural meanes, now used for preservation of mans life, shall then be at an end. 3. When S. Iohn saith, There shall be no Temple in it; for the Lord God and the Lamb are the Temple of it: and againe, There is no neede

of the sun, &c. for the glory of God doth shine in it, and the Lamb is the light of it: he gi∣veth us the reason, why all outward helps and meanes are of no use there. It is not because there is no service of God used there; for they shall sing praises to him without ceasing: nor it is not, because men there shall bee deprived of life and strength, and vigour; for there they never dye, nor never hunger, nor never faint: but the reason is, be∣cause God and his Sonne Christ shall without any meanes, supply all good things unto them, by vertue derived immediately from themselves; and that in a more plentifull and more

excellent sort, then all se∣condary meanes or causes could do. This also is fur∣ther signified by that of the Apostle, where he saith that Christ shall deliver up his kingdome to God.—and shall himselfe be subject unto God, that God may bee all in all. 1 Cor. 15.24, 28. that is, Christ shall cease to govern his Church in that manner of administration that now he useth; and God shall doe all by himselfe. And by this it appeareth to be true, which I said in the second place; that in glory and in the state of heavenly blessednesse, we enjoy God immediately, both in respect of presence and in respect of influence.

C. Thirdly, I say yet fur∣ther,

that this immediate fruition of God supplyeth unto the Blessed all good things, and expelleth or dri∣veth away all evill. This the Scripture saith also. S. Iohn saith of the Saints in heaven, that God shall wipe away all teares from their eyes; and there shall bee no more death, neither sorow, nor crying; nei∣ther shall there bee any more paine. Apoc. 21.4. By this he signifieth the removing of all evill, or whatsoever might hurt or afflict. He go∣eth on: and ver. 6. I (saith the great King) will give un∣to him, that is a thirst, of the fountaine of the water of life freely. He that overcommeth shall inherite all things: and I will be his God, and he shall bee

my son; meaning that hee would give him all things necessary for blessednesse and an happy life.

And from hence it fol∣loweth that in the blessed∣nesse of heaven, there is nei∣ther want of good, nor pre∣sence of any evill.

And now, these particu∣lars laid together, the summe of them gathered into one, is, that the true blessednesse which is in heaven commu∣nicated to the Saints, is an immediate fruition of God, of and by himselfe supplying all good things, and expel∣ling or driving away all e∣vill things. And this may serve for clearing of the first question.

2. Quest. The second is,

why this blessednesse is a∣scribed or appropriated to the service of God.

Answ. To which que∣stion my answer is, blessed∣nesse is ascribed to holinesse, or Gods service; partly be∣cause holinesse is a necessary condition for qualifying of those persons, which shall enjoy it: and partly, because it is a kinde of cause, that doth effect or procure it.

1. It is a necessary conditi∣on, &c. for so the Apostle teacheth us, when he saith; Without holinesse no man shall see the Lord. .i. (as before I explained the word) no man shall enjoy God in his glori∣ous presence. Heb. 12.6. And so S. Iohn: Blessed are they that doe his commandements,

that they may have right to the tree of life, and may enter in through the gates into the City. For without are sorcerers and whoremongers, and murde∣rers and idolaters, and whosoe∣ver loveth and maketh a lie. Apoc. 22.14. In which words; 1. When he saith, Blessed are they that doe his commandements, that they may have right, &c. he intima∣teth that obedience to Gods will is a condition, upon supposall whereof men may attain this blessednesse. And 2. when he saith, for with∣out are sorcerers, &c. Hee telleth us in plain termes, that no wicked man shall e∣ver enter into heaven.

2. Holinesse and Gods service is a kinde of cause,

that procureth this blessed∣nesse for them that serve God. A kinde of cause I call it by way of qualification or diminution; because it is neither any proper efficient cause, which by vertue in it selfe may effect it; nor any meritorious cause, which by its worthinesse can deserve it. And yet a cause it is, be∣cause it is an outward ob∣ject, which moveth God for his promise sake, to confer heaven and happinesse upon them that doe serve him, and keep his commande∣ments. This the Logicians call causa procatar••tic••, or a morall cause, which worketh by way of object: and I did therefore call it a kinde of cause, because I am so war∣ranted

by the Apostle, who speaking of affliction born with patience and obedi∣ence to Gods will, saith of it, that it worketh for us a farre more exceeding and eternall weight of glory. 2 Cor. 4.17. And if patience in affliction doe this, no man may deny the like to all other parts of obedience: and if they may be said to work for us eternall glory, then no man may hinder me to say, that they are a kinde of cause to pro∣cure this glory. I conclude then that Gods service is both a necessary condition, and a kinde of a cause, to procure blessednesse: and therefore to it blessednesse is rightly ascribed. And so the second question is an∣swered.

3. Quest. The third que∣stion is, how may men bee said to be blessed in this life, in which we are absent from the Lord, and enjoy him not in such immediate sort, as hath been said.

Answ. I answer, as Caje∣tan doth, [Hic in spe, in futuro in re,] Here wee are blessed in hope, but shall be blessed indeed, in the world to come. For, as the Apostle saith of the heire in his minority, that though he differ nothing from a ser∣vant [in his present conditi∣on of subjection] yet hee is Lord of all; because he hath the right to all for the pre∣sent, and shall have the pos∣session of all, when the full time is come. Gal. 4.1. so, and in the like sense, we who

are subject to many crosses in this life, yet may bee said to be blessed, because now we have a right to that bles∣sed estate, and shall in due time have the possession of it.

Thus much for this que∣stion, as also for the clearing of the whole point.

Vse. 1. This serveth first to set an edge on our zeale, and to make us in love with heaven and eternall life, be∣cause here are such things as men do desire and seek af∣ter.

1. For first, men desire wealth and lands and abun∣dance of needfull and use∣full things. The labourer ca∣rieth heavy burdens, and sweateth under his labour

that hee may earne wages; the shopkeeper forbeares meate and drink and sleep, that hee may increase his gaine; the Merchant ventu∣reth life and living, that he may make his stock great: and every man taketh pains, and endureth hardnesse, and undergoeth dangers, that he may become rich, or reap a plentifull reward, and they do it to obtain a corruptible treasure. But the blessed∣nesse we have spoken of hi∣therto; hath plenty of all good things, without lack, without measure, without end. The bags here wax not olde; the treasure that is here, cannot bee eaten by the mothe, nor stollen by the thieve, nor wasted by conti∣nuance

of time: nor can they either be taken from us, or we from them, by any casu∣alty or mischance. And why then should wee think any paines too great, or any cost too much, or any danger too hard, by which going on in Gods service, wee may ob∣tain such an unvaluable re∣ward? Or if wee shrink at the thought of too much, at least let us do as much for heaven, as the labourer doth for his hire, or as the shop∣keeper doth for his gaine, or as the Merchant doth for his estate. And if we will bee Christians, that professe Gods service to be our trade, and heaven and happinesse to bee our reward; let us think it a shame, that they

should labour so constantly, and so chearefully for the commodities of this life, while wee grudge at every small labour in praying, and hearing, and examining the conscience, and mortifying of our carnall lusts; or while wee repine at every small summe bestowed for Gods service and for setting forth of his praise; or while we pull back and shrink at every petty losse in our e∣states, in our credit, in our pleasures and preferments; seeing by these meanes wee aspire to an incorruptible Crown, to an inheritance in heaven, and to a kingdome, that cannot be shaken.

2. All men desire and will endure much for free∣dome

from misery and grie∣vances. Wee willingly lay our our money, and bestow our labour, that by provi∣ding meate and clothes and maintenance, we may avoid hunger and thirst and naked∣nesse. And wee part with lands and possessions and of∣fices, that we may redeem our liberty, rather then lye in yrons, or be tyed to a Galley. And if there be any feare of our death by sick∣nesse or dangers; then skin for skin, and all that a man hath, will he give for saving of his life.

But now this blessednesse of heaven, it hath freedome from all evils, and from all feare of danger. There (as hath been said) is no more

curse, nor no more crying, nor no more death or sick∣nesse, or sorow, neither hun∣ger, nor thirst, nor any thing to disquiet our peace. And for such a blessed and secure state, if we will not doe, what we would do for free∣dome out of prison, and to redeem our selves out of sla∣very, and to recover our selves from the stone or strangury, from the goute or palsey, or from sicknesse and death; surely wee both overvalue these transitories, and undervalue heaven and happinesse, more then is tolerable in him who pro∣fesseth himselfe to be a Chri¦stian, and God Almighty to bee his exceeding great re∣ward.

3. Lastly, there is no man but if he ask his own heart, it will tell him, that happi∣nesse is to be desired above all. In all ages there have been great disputes, and much difference about the matter of happinesse; some thinking it to consist in ri∣ches, and others in pleasures, and others in honours and preferments: but there was never any man, but did think and professe that true hap∣pinesse is the summum bonum the greatest good, that any man could have, or would desire. This is a principle so graffed in nature, that no disputes of philosophers, nor no differences of opinions could ever roote it out. But all Christians now know,

that the true blessednesse is in the fruition of God in glory. And why then should any Christian make more account of the vanities of the world, then of the hap∣pinesse of heaven? or why should wee stick at any la∣bour, the fruit whereof will be eternall life? or why should we not desire hea∣ven, with the losse of all things? with this conside∣ration our Saviour stirred up his disciples to the hardest service: Blessed are they which are persecuted for righte∣ousnesse sake; for theirs is the Kingdome of heaven. Mat. 5.10. And with this conside∣ration S. Paul animated him∣selfe to undergoe the grea∣test dangers; Now behold:

(saith he) I goe bound in the spirit unto Ierusalem, not knowing the things that shall befall there: saving that the holy Ghost witnesseth in every City, saying that bonds and af∣flictions abide me. But none of these things move me, neither count I my life deare unto my selfe, so that I might finish my course with joy, and the mini∣stery which I have received of the Lord Iesus, to testifie the Gospell of the grace of God. Acts 20.22, 23, 24. And with this consideration an holy Father of olde did en∣courage himselfe to pray for death, that he might the sooner enjoy God in his glo∣ry. Hee bemoned himselfe that he might not be admit∣ted to see Gods face; but re∣membring

himselfe what he had asked, & calling to mind, that in the like case God an∣swered Moses, Thou canst not see my face: for no man can see me, and live. Exod. 33.20: He replyed with great con∣fidence, why Lord, and is that all, that I cannot see thy face and live? I pray thee then, Lord, let mee die; that I may see thy face: or, let me see thee, that I may die in this place. I would not live, I would die, that I might see thee. Thus holy men of God have been affected, who knew and considered what this blessednesse was. And if we did rightly conceive, what it were to enjoy God in glory; wee would count nothing so deare unto us, as

the favour of God in Christ, nor grudge to bee bound in chaines for the hope of Israel; and we would even wish to die presently, so we were sure upon our departure to bee with God. And what then should let us, by an ho∣ly life and works of Gods service, to make our calling and election sure: that when∣soever our translation shall be (as, far off to the young∣est of us it cannot be;) that then this mortall, may put on immortality, and we may live with God in glory for ever?

Vse 2. This may serve for comfort to all true Chri∣stians, who may hereby un∣derstand how blessed their state is. But especially it fitteth them, who together

with a good conscience, do groan under some heavy crosse. Our Saviours instru∣ction in this case to his disci∣ples is, Blessed are ye, when men shall revile you, and perse∣cute you, and say all manner of evill against you falsely for my sake. Reioyce, and be exceeding glad: for great is your reward in heaven. Mat. 5.11, 12. Consider here, 1. what our Lord exhorteth them to, Rejoyce and be exceeding glad, when men shall revile you, &c. 2. Upon what ground he requireth such rejoycing in so heavy a case, it is be∣cause they are now blessed; and yer long shall have a great reward in heaven: Blessed are yee when men shall revile you, &c. for great is

your reward in heaven. And so I may say to every poore Christian, that had rather have a small estate well got∣ten, then by ill meanes to in∣crease their wealth; Blessed are ye that are impoverished for Christs sake: for great is your reward in heaven. And so of them, that refuse not a nickname or reproach for profession of the truth; Blessed are yee that are re∣proached for Christs sake: for great is your reward in hea∣ven. And to them who had rather lose a preferment, or a great friend, then offend God and a good conscience; Blessed are ye that are strip∣ped of your friends and means for Christs sake: for great, &c. And to them that had

rather endure sicknesse and death, then seek to wisards, and soothsayers for recove∣ry of health; Blessed are ye that are tortured with sick∣nesse and diseases for Christs sake: for great, &c. And so I would say (as by the like reason I may say) of all o∣thers who prefer the peace of their consciences before the profits and comforts of the world; They are bles∣sed even while they are di∣stressed for Christs sake; for great is their reward in hea∣ven. And this, how should is comfort all disconso¦late soules, who in the midst of troubles serve God with∣out fainting? A learned and holy man of God, when a friend of his was pained

with a grievous sicknesse, wrote to comfort him in these words; I marvell not, said he, that you are pained; for you are sick: but I marvell that you are impatient, who have learned to know Christ and to professe his Gospell. For, tell me, Patient (said he) how many stripes is heaven worth? And then turning his speech unto God, hee prayeth, Teach the Happy, O Lord, to see his happinesse through troubles. Thus hee comforted his sick friend: and thus every Christian that desireth to serve God, may comfort himselfe, in sicknesse, and travells, and troubles: let him but think, how much heaven is worth, toward which he is sailing

in this tempest; and it will glad his soule in the midst of his greatest agonies. God give us grace to make use of such comforts, that in the end we may partake of his glory.

Notes

• August. Solilo{que} ca. 1 n. 3.
• E••a Do∣mine: moriar, ut te vi∣deam; vi∣deam, ut hic mo∣riar. No∣lo vivere, volo mo∣ri; dissolvi cupio, & esse cum Christo.
• A letter written to ones friend in his sick∣nesse: in the midst of Master Smiths Sermons.