The Way to True Happiness, Treatise · Part 2
IN this part of the Couenant the Lord vndertakes for the spirituall part of his Church, namely, that he wil giuegive them, whatsoeuer grace shall be needfull, as is here set forth by all the causes thereof (as we hauehave hertofore shewed you) both inward and outward. For the first, wee hauehave heere 1 the matter deliuered in these tearmes, one heart, a new heart, a soft heart. 2. the manner, he will put it into them, he will bestow it vponupon them, he will take out that which hinders, and put in that, that is wanting. These are the inward causes, and for the outward, the Efficient first, that is God. I will giuegive them one heart and I will put, &c. Secondly, the finall cause is set downe vers. 20. That they may walke in my statutes, and keepe mine ordinances, &c.
Wee hauehave already obserued something from the words in generall: Ye hauehave heard what mans inside is in and of him selfe; his heart is full of turnings and diuisions, till God make it one: his heart is old and corrupt, till God refine it; and cast it into a new mould: Lastly, is hard as a stone, till the Lord is pleased to mollifie, and make it soft: Next, you hauehave heard, how farre God ingageth himselfe to his people for things spirituall, he hath vndertaken to furnish them with grace as well as with goods; and that not by a single promise onelyonly, but by a solemne sealed couenant, and hath bound all this with an oath. So that here is the comfort of eueryevery Christian, when he findeth ought amisse in his soule, he hath to goe to God, and claime the fulfilling of his promises, the performance of his Couenant.
These generals already dispactht, we come now to the words themselues, and we will beginne with the inward causes of mans Spirituall good, and first with that we called the materiall cause, sc. one heart, a new spirit, an heart of flesh.
Heart and spirit are put for the same thing, they doe but one expound the other. Man is made vp (you know) of two essentiall parts, a body and a soule, which soule vponupon sundry occasions hath sundry and seuerall names giuen vntounto it. In respect of the cause it is called a spirit: In respect of its seat, it is called the heart: in respect of its naturall operation it is called the soule, and in respect of its spirituall office it is called conscience, all comes much what to one passe: Now touching this heart or spirit or soule or inside, tearme it as you please. He promiseth his people to bestow on them a threefold grace. 1. Onenesse (giuegive me leaue so to speake vntounto you, because I hauehave not a fitter word at hand, whereby to expresse it) I will giuegive them one heart: 2. Newnesse. I will put a new spirit within them. 3. Tendernesse. I will take the stony heart out of their flesh, and giuegive them an heart of flesh. The thing it selfe is cleare, there is one thing onelyonly in question touching the order, whether these three things here promised be so many seuerall steps to softnesse, or whether they bee so many steps to onenesse of heart. If w… take them this latter way, the sense is good, and stands handsomely, as thus. I will giuegive you one heart, and that I so doe, I will cast it a new, and that I may so doe I will melt and soften it like as one that hauing many pieces of old siluer or plate lying by him which he intends to put all into one bowle. 1. he resolues to cast it a new. 2. to that end he melts and softens it, and so lastly shuts vp all in one piece. If we take the words thus, they goe well enough; yet I encline rather to the other side, and doe iudge rather that they are three seuerall graces that are here promised and Secondly that softens, includes the rest, as if the Lord should hauehave said, I will make you one heart, nay more, I will make you a new heart; nay (which is more then all that) I will make you a soft heart, a heart of flesh instead of your heart of stone. And thus I should rather chuse to take the words. 1. because they lye thus in the text. 2. because God begins to cure mans hart, in the same order that it became distempered. Man in his state of Integrity had but one heart, set wholly vponupon God its proper obiect. But by his fall from God, this one heart becam. 1. a diuided hart, and 2. a corrupt heart (which state of corruption, the Scripture vseth to set forth by the name of the old man) 3. by long trading in its corrupt and sinfull courses it contracts a great hardnesse, and so becomes a stony heart. The selfe-same order God obserues in the curing of it: for 1. hee makes it to become one heart. 2. hee makes it a new heart. 3. he makes and keepes it a soft heart.
Thirdly, there is some little difference to be obserued in these tearmes, and although in some sense they are neuer separated, but eueryevery new heart is one heart, and also a soft heart in som degree, yet are the things separable in our vnderstandings: for a man may hauehave some kind of one hart, that is an heart pitcht vponupon one only obiect, and yet not hauehave a new heart: as againe, a man may hauehave a new heart, and yet his new heart may not be soft, but hard and crusty. So that for these 3 reasons I make choice to keepe Gods order in the text, and make them three distinct graces, yet so, as that I will not contend with any one that likes the former sense better.
The first thing then, we are here to treate of, is this onenesse of heart. I will giuegive them one heart (so the words are read in the Originall) not, I will giuegive them another heart, as the Septuagint render it, by a mistake of one letter in the Hebrew. There is (if we will speake exactly) some little difference betweene samenesse and simplenesse, singlenesse and onenesse. Samenesse excludeth all distinction: simplenesse excludes all manner of composition: singlenesse excludes all doubling; and onenesse excludes diuision. But God vseth not to be so metaphysical in his writing, therefore hee that shall say, that one heart is a single heart, an entire heart, a simple, plaine, sincere heart, he sayes not much amisse, though that bee not home enough. The point that we commend vntounto you from the words, is this: That all those that are in speciall Couenant with God, hauehave but one heart. Doctr. 3
This onensse of heart hath a double relation. 1, to God. 2. to men. First, all that hauehave interest in the Couenant of grace, doe meete and concurre in one obiect, viz. in God as their onelyonly both materiall and formall obiect (as we vse to speake) according to that of the Apostle, though there be gods many, and lords many, yet to vsus there is but one God, the Father, of whom are all things and wee in him, and one Lord Iesus Christ by whom are all things, and we by him, 1 Cor. 8.6.Christians are one hearted, as they refer to God, and to themselues next. All Gods people pitch vponupon him, they iump and agree in the true God, who makes himselfe to vsus, in and by his onelyonly Sonne esus Christ, according to that in the last of Zachary, when the Iewes and Gentiles should bee made one by the comming of Christ. In that day, saith the Prophet, when the Lord shall bee King ouer all the earth, there shall be one Lord, and his name shall be One.
2. As they are all pitcht vponupon one Obiect; so they goe all vponupon one motiue, they chuse God for Gods sake,Psalm. 24. as saith the Psalmist: This is the generation of them that seeke him, that seeke thy face, this is Iacob: as if hee should say; All that are the true Sonnes of Iacob, that are Israel indeed, they ayme not so much at Gods wealth, and at Gods wages, as at Gods selfe; all that they seek, is to see his face and to hauehave his fauour. Thus as they referr… to God, they are one.
Secondly in relation to men, Gods people …aue but one heart, whether you consider them iointly or seuerally. If you take them together, the whole Church is all but one body, one spouse, one house, Christ being the head, the husband, the chiefe corner-stone. First, they are all one in iudgement, they concurre at least in the maine, they meet in all fundamentall and generall principles, howsoeuer when it comes to particular inferences and conclusions, there appeares some difference. In matters substantiall they are all of one mind, they iudge the same thing, though they may be of sundry opinions in circumstantials, and points of lesse moment. Secondly▪ as they all agreee in iudgement, so doe they likewise in heart and affection, they pitch all vponupon Christ, they hauehave the same ioyes, the same griefes, the same hopes, &c: in a word, they are like-affectioned one to the other: it faring with them, as with the members of the body, wherefore if one suffer, the rest suffer also, such an vnity of affection is there among them; and that all vponupon the same motiue too, for, as they are knit together in on spirit, so they proceed all by one rule, and worke all vponupon the same ground; the thing that takes their affection, and drawes their eye, is grace, is truth, is goodnesse in the truth of it, as Saint Iohn speakes, 2 Epist. So secondly, if you take them seuerally and apart, eueryevery particular Christian, as hee is but one man, so hath no more then one heart, you cannot say so of other men: For of them that are not in speciall couenant with God, one man may hauehave twenty hearts, according to the phrase of Scripture. But a true Christian hath no more hearts then he hath bodies: For, first, all the diuisions, all the turnings and windings of his heart, are healed by God, and he is now pitcht vponupon one onelyonly obiect: Secondly, hee is reconciled to himselfe, the parts and powers of his body and soule goe all one way, they goe together, and tend all to one marke; in a word, they are all made for God. So that eueryevery true Christian goes but one way, so farre as hee is a Christian, as is to be seene in Dauid, Psal. 103.1. My soule, praise the Lord, saith he, And all that is within mee, praise his holy name. All that is within Dauid, shall goe this onelyonly way: So it is also said of Iosiah, that hee serued God with all his heart, &c. All the powers of his soule met in one, and to their power went together, they were inde…de all too feeble, but they contributed their best.
Reas. Now this onenesse of heart proceeds not from the identity of the same subiect, (for some one man may hauehave a world of …earts, as hath bin said) but from the same causes wherein they concurre. For, they hauehave 1. all one father, God, which conueyes the same nature to them all. 2 One head, Christ, of whose influence they doe all partake. 3. One holy spirit, whereby they are acted: and as it is in the body, though there are many members, y…t are they all enliuened and acted by the same soule: so is the whole Church, and eueryevery member thereof by the same spirit.
Againe, they walke all by one rule of the Word, they ayme all at one end, the glory of God in their owne saluation; they are tyed together all by the same ligaments, one faith, one hope, one louelove, and all th… rest of the graces of the spirit, and hence it is, that they hauehave but one heart, one spirit.
Vse. 3 Is it so, that all in cou…nant with God hauehave but one heart? This then serues to discouer the misery and vnhappinesse of many thousands that liue in the bosome of the Church, and pretend faire to the Couenant of Grace, and yet they hauehave a heart, and a heart, and a heart, and a heart, and a heart, and a heart, yea, it may be they hauehave an hundred nd a thousand hearts in one and the same body. For the better vnderstanding whereof, we will insist awhile vponupon these particulars: 1. To shew you what Onenesse is. 2. How many kindes of One there are: 3▪ the companions of it: and 4. The opposites. For the first of these; that is said to be One, that is, indiuisum a se, & diuisum ab omni alio, vndiuided in it selfe, and diuided from eueryevery thing else besides. In that then which is One, there is 1▪ greatest vnion with it selfe, and 2. greatest distance from all heterogenealls (as they talke) or things of another kind, and without it selfe. Thus God is perfectly one, without all composition, diuision and dependance, alteration, one essentially onenesse it selfe, in regard of his most simple nature, most agreeing with himsel…e, most distant from all things else, one intrinsecally in himselfe, and most remote from externalls.
1. For the second: There is 1. One: naturall, wh…reof wee say nothing now, so mans heart is one still. 2. One: morall, and so wee take it in this place, and in this consideration there be many hearts in one body, as on the other side, eueryevery true Christian hath but one heart. This admits of two degrees: 1. perfect, and this is reserued for heauen, where our hearts shall goe all one way. 2. Imperfect in this life, when wee ayme at one marke, pitch vponupon one obiect, &c. though wee hauehave our failings.
For the third thing propounded. the companions and consequents of vnion, are two. 1. Communion. 2. Separation. That which is one in it selfe, labours for communion with things like it selfe, as it separates, on the other side, from all things without, from all things that are not of the same kind. See this in those p…imitiue Christians, Acts 2. They which beleeued, were together, and had all things common but of the rest, durst no man ioyne himselfe vntounto them.
Lastly, for the opposites of onenesse; They are these: 1. Vnresoluednesse, which is when a man wauereth in his minde, being not yet resolued which way to take, or what choyce to make. Thus Iames discribes him, A double minded man is vnstable in all his wayes, that is, he stands yet vnresolued, he is yet to chuse his religion, hee staggers, and wauers betweene two, not knowing to which to incline, but like a waue of the Sea, driuen with the winde, and tossed, hee is vp and downe, here and there, and knowes not how to hold any constant or settled course. Secondly, onenesse is opposed to hypocrisie and double dealing, to shewes, and appearances, to an heart and an heart. Thirdly, it is opposed to inconstancy and variablenesse. Thus, Galat. 3.20. God is said to be one, that is, one and the same, constant and vnchangeable like himselfe. Lastly, it is opposed to diuision and contention: as Acts 4.32. It is said, that the multitude of them that beleeued, were of one heart, and of one soule, &c. that is, there was perfect vnion and amity among them. So then, by all that hath beene said, you may plainely see what a one heart is. It is 1. a resolued heart. 2. A plaine heart, a single heart, when the inside and outside agree, such an heart as is no other in intentions, then it is in pretences. 3. A constant fixed heart. 4. Lastly, it is a quiet and peaceable heart Such a man as hath peace with God, and agreeth with himselfe, so as he goes all one way in Gods worship, this man may be truely said to hauehave one heart.
Here then are taxed all wauering and double-minded persons. Wee will not trouble you with the Iesuites, but let them passe as men that surpasse in this kinde, hauing so many faces, so many names, so many habits, a latitude of euasions, they hauehave so many reseruations, so many equiuocations, so many distinctions, that in some one man of them yee may finde an hundred hearts, of whom you may say, as it was said of their father and his sonne, the one neuer spake as he thought, the other neuer thought as he spake; but let them passe. In the second place, here come such amongst vsus to be censured, as are yet vnresolued in their courses, being yet to make choyce of their Religion, halting betweene God and Baal, betweene protestancy and popery; those that entertaine God and Mammon, God and Malcom too, that can speake the language, of Canaan, and of Ashdod both, that mingle and confound those things that God would hauehave seuered.
Thirdly, all such as are variable in their purpose, that shift, alter, and change their Religion, that are off and on, vp and downe; to day zealous, to morrow cold and backward. vnconstant, and vnstable in all their wayes. Whereunto may be added, how many can you tell, who are at open warre and defiance with God, and all that professe the Gospell of Christ.
The misery of all these kinde of persons appeares in this. 1. First, that they cannot assure themselues, that they are in speciall couenant with God: For the first thing that he giues to such is this one heart, he circumciseth the foreskinne of their hearts, hee lops and shreds off all superfluiti…s, and vnites them wholly to himselfe, that they may henceforth goe all one way.
And secondly, in this, such persons must needs be restlesse and vnquiet: For it fareth with them no otherwise then with one that stands doubtfull between two suitors, not knowing which way to encline, and so for the time is restlesse, and as it were vpō the wrack: so here, for the hart of man is neuer at quiet, till it stay & rest it selfe vponupon one center.
Thirdly, adde hereunto, that such men are euer liable to temptation, to defection, yea, and to detection too.
Lastly, they are liable to the wrath of God▪ for if any withdraw himselfe, or steale away, Heb. 10. My soule shall hauehave no pleasure in him, saith the Lord, nay, such as withdraw, they draw backe vntounto perdition, as the Apostle saith in the same place, verse vlt. You see then the misery of all such men, though admired of the world for their great policy and deepe reaches, yet they are odious to God, and liable to destruction.
But come we on to a second vse of exhortation Vse 2 to vsus all, as euer wee desire to be assured that wee are true Israelites, the Israel of God, within the speciall Couenant of grace, labour what you can to attaine this one heart here promised. Many motiues wee might vse to perswade you hereunto. There is but one God, one Christ, one Spirit, one truth one Gospell, one heauen: besides, thou art but one man, and one heart is enough for one man, get it therefore: It is comfortable: for it is an euidence of our vprightnesse: And it is profitable, for it vnites a man to himselfe in all God Seruices, it deliuers him from many temptations, from many distractions, &c. Gods people vsually complaine of nothing more then this, that in the doing of holy duties, their hearts are diuided, their thoughts scattered vp & down, and will not be confined to the place where they sit; besides, they finde a flatnesse and deadnesse of spirit in all. Now a present remedy against all distraction and disturbance in this kinde, is this onenesse, we here presse you vntounto; for when a Christian hath gathered all his forces into one, this addes feruour to his prayers, and puts life and spirit into all his other seruices. If therefore you would hauehave your hearts at command in holy duties. If you would be assured of your vprightnes, if lastly, you would please God, who hates all doubling and diuision, doe all you can to get one heart, which that you may;
First, take notice what your heart is naturally in and of it selfe. There is a depth of wickednesse in our hearts, a bottomelesse gulfe of guile and hollownesse. Oh the deceits and crafts, the turnings and windings, the shifts and distinctions of our vile natures. No man can possibly discouer, how desperately wicked the heart of man is in it selfe. This you must see and finde by your selfe, that you hauehave not one heart, but a diuided heart, a double heart, a treble heart, nay an hundreth hearts in your bosomes. See now your desease, confesse and bewaile it before the Lord.
Secondly, deny your selues in each lust, in each creature, if you would hauehave your heart to be one. 1. Cast out eueryevery lust, eueryevery sinne out of the soule: for sinne separates a man from God, from the people of God, yea, from himselfe. It racks him, teares him, diuides him a hundred wayes. 2 Rend and diuide the heart from eueryevery creature so farre, I meane, as not to make it your treasure, for that distracteth: for where our treasures is, our hearts will be also; and so many treasure, so many hearts, now if you pitch vponupon Creatures, you must need bee diuided with variety: for there is not enough in any one creature to suffice and satisfie. Take bread for example, though it feed vsus, yet it will not cloath vsus: cloathes though they warme vsus, yet they will not feed vsus: Wee must hauehave both food and rayment too, or we cannot subsist. Now this multiplicity of the creatures, if wee set our hearts vponupon them, doth greatly hinder this Vnion; this onenes of heart we must all striue vntounto. Therfore let loose all other things and cleaue fast to God, pitch onelyonly vponupon him (this is that one thing necessary) make him your portion, make him your treasure, and hauing that one treasure, it will come to passe that you shall hauehave but one heart; but neuer will your heart become one till you come to this to fix, and fasten all your hopes and ioves chiefely vponupon God, for he can onelyonly satisfie and support the heart; therefore see and consider his al-sufficiency and abundant goodnesse to all his peop e, how you cannot want that thing which hee will supply you with, you cannot desire ought, but he h…th it for you, &c: In a word, see him to be all in all▪ and so make choi… of him insteed of all. And when you are once one in that obiect, you will be also one in heart.
Thirdly, take the Couenant of grace, as here it stands recorded, and improue it. He hath promised (you see) to giuegive you this one heart: Take now this promise, and present it before the Lord, spread it all abroad before him (as Hezekiah sometimes did the letter of Sennacherib) and say, Lord, here I hauehave to shew thine owne hand for the changing of my heart: behold, I hauehave a double heart, change it. I hauehave a hollow, false, diuided heart; Oh mend it I beseech, and make it one. And here remember to pleade not the Couenant onelyonly, but Christ also, pleade his death, his merits and obedience, &c: he died for this very end and purpose, that hauing abolished in his flesh the enmity, hee might make in himselfe of twaine one new man, so making peace. And that he might reconcile both vntounto God in one body, by the crosse, hauing slaine the enmity therby, as the Apostle speaketh in 2 seueral Epistles to the Ephes. and Colos. hee died for this very end, to make all one againe. Once we were all but one, but now by sinne wee are diuided from God, diuided from the creatures, diuided from our selues: Now therefore Christ came to restore vsus againe to our primitiue condition: and for this it was that he dyed, and shed his blood vponupon the Crosse: which wee may safely pleade to God. The like we may say of his intercession; what pr… ed he when he was here amongst vsus? That they all may be one, as thou (Father) art in me, and I in thee: that they also may be one in vsus, &c: I in them, and they in me; that they may be made perfect in one, &c. Iohn 17.21, 23. He praied you see, that we might bee one, as hee and his Father are; one here in part, and hereafter in all perfection: Sith therefore Christ died, Christ praied, Christ shed his blood for this, that we might hauehave this one heart, and be one with God, plead his blood, his prayers, his sufferings and mediation. And that is the 3d. meanes.
Fourthly, labour to grow vp in all sauing graces of the holy Ghost: for as sinne diuides and separates between God and vsus; so true grace brings God and the creature together againe: and the more grace any one hath, the more neerely is his heart vnited to God: for grace is a ne…re tye, and hath an vniting power in it. For instance, by faith a man is not only taken off from himself, and from the creature; but is also brought to deny all, and to rely vponupon the mercy and power of God alone. So by charity, a man is made to deny his owne will in all things, and wholly to subiect himselfe to the will of God. The same we may say of the rest of the graces: The feare of God expells all false feares of the creature, the care for heauen frees the heart from all inordinate cares of the world: Delight in God weanes a man from all vaine delights and pleasures of sinne, that doe distract the heart. Briefly, the more grace any one hath, the more will his head be established, and his heart vnited.
Lastly, if you would hauehave your heart made one you must goe all by one rule, inward, the Spirit; outward, the Word: and that secondary rule too (Conscience I meane) must be followed, so farre as it is rightly regulated, and informed by that first rule, the Word, and when we proceed by that one rule of God, wee shall be one together.
In the last place, this point speaks a word of comfort, Vse 3 or rather of thankfulnesse to all those that find this grace in themselues, that their hearts are healed of all haltings and backeslidings, and made to become one: this is an vnspeakable mercy of God, and you can neuer be sufficiently thankfull.
But how shall I know my heart to be one? Quest.
For answer, wee might tell you, Answ. that one heart is a true heart, a good heart,Vnum, verum, honum ens, &c. that it is alwaies in realities, &c. For these are termes conuertible, and goe euer together; but for your better vnderstanding, wee will giuegive you three plaine notes of a heart that is one.
1. Integrity. 2. Constancy. 3. Sincerity.
For the first: when the heart is become one, a man goeth all one way, he is what he seems, he appeares what indeed he is, hee hath but one minde, one intention, one delight, one face, one tongue, in a word, hee is all but one man, all the parts and powers of his soule and body do go all one and the same way. Now therefore, when there is in a man this integrity (both for subiect, hee goes all one way, and for obiect, he aymes at Gods whole w…ll, to fulfill the same) this mans heart is one.
A second note is constancy, when a man is at all times like himselfe, one & the same, take him when and which way you wil, thogh there may be some partiall vncertainty in the subiect, yet hee is firme for the obiect pitcht vponupon, namely God, in Christ.
And a third is sincerity, when a man g…es vponupon one motiue, hee st…ains out all by-respects, all selfishnesse, and lookes to the common, to a publike good, his maine ayme is the glory of God in his owne saluation.
Obiect. Oh, but may some say, here is that doth discourage mee: You say this one-hearted man is an intire man, and goes all one way; but I finde a world of diuision, and continuall combates in my soule: the flesh hales one way, the spirit another, &c.
Solu.For answer: It is to be considered, that there is a double diuision. 1. Intrinsecall, or inward, which is when the powers of the soule are at variance betweene themselues, one of them set against another.
2. Outward, when they all agree and combine within themselues, and the diuision is onelyonly outward against a common enemy. The former of these may be found in an hypocrite, the latter is not, but in the Saints of God alone. In waging of warre, there is great difference betweene fighting against a forraine enemy, that inuades the countrey; and an intestine enemy, that is bred at home amongst vsus. When a Citty is begirt with an army from other parts, the enemie spies where he may take his best aduantage; the Cittizens in the meane while,The diuision in Saints is not betweene finn and sin, sin, and nature as in others, but betwe…ne sinne and grace in the whole man. watch and make as sure as they can, eueryevery place of the wall▪ but in a ciuill warre, it is otherwise: for then there is neighbour against neighbour, and eueryevery one against another; so is it here. In the Saints of God, the flesh, as a common enemy, assaults all the powers of the soule, and they againe with forces conioyned, make resistance against it. It is not (as in hypocrites) iudgement against will, conscience against affection, reason against Appetite, &c. but all the powers goe one and the same way, namely, against the common enemy.
You say, that he that hath one heart, Obiect. is a constant man: but alas! I am full of wauerings and doubting, and a great deale of inconstancy.
There is a double inconstancy. One is,Sol. when a man stands wauering betweene two different obiects. The other is that which comes after a man is resolued on the maine businesse. And this latter is found in Gods best children. They cleaue to God with full purpose of heart, they hauehave chosen the better part, which they shall neuer part with: And though in their executions they fall short oftentimes of their intentions, yet still they hold fast their generall purposes and aymes, although they be iogged aside sometimes, and put by, in respect of particulars.
You say, that this One-hearted man is a sincere man, aymes at the glory of God, &c. But alas! Obiect. it is otherwise with mee, for I mingle and confound businesse. I serue God indeed, but I aime at mine owne credit, profit, ease, &c.
But what is thy vtmost end thou propoundest to thy selfe? what is thy chiefe obiect?Sol. There is an vnderunder end that comes in onelyonly in a second place. And though the glory of God be chiefely to be intended in all, yet it is also true, that in a second place, I may hauehave respect to my owne ease, profit, comfort, &c. also (For, we are bid to louelove our neighbour as our selues, therefore it is certaine wee may and must louelove and respect our selues and our owne good) but so, as that the maine thing that swayes vsus, must be the glory of God, and a desire to approue our selues to him. And thus it is with eueryevery faithfull christian, howsoeuer hee may be happely carried away with some by-respects for a time, yet when it comes once to a matter of competition betweene himselfe and God, he presently lets fall credit, ease, profit, yea, he willingly lets goe life and all, rather then God, and his glory.
Obiect. Surely I hauehave not yet attained to this onenesse, for I am euer and anon troubled and pestered with many distractions, when at any time I take in hand to meditate, pray, or doe any good duty.
Sol.For answer you must vnderstand that there are two degrees of onenesse (as we said before) 1. Perfect; dreame not of hauing this here, it is reserued for the state of glory. 2. Imperfect, when a man is for the maine, vndiuided, pitches vponupon God for his chiefe obiect, yet so, as that many things fall in to distemper and distract him, and hee is troubled with diuers and sundry cares, feares, desires, &c. that interrupt him in his course, euen then, when he would be most of all reserued to God, all which notwithstanding, so long as a man bewailes and resists them, and continues praying to God with Dauid: Vnite my heart vntounto thy name, &c. they shall neuer be laid to his charge, but God will by degrees, heale all the turnings and windings of his heart, till wee all at length become one in Christ, till being one entirely, we shall be swallowed vp of eternity; Christ becomming vntounto vsus all in all.