Who can say,] Who can truly and with good warrant affirm, I have cleansed my heart, I have utterly, and ⟨p. 118⟩for ever freed my self from all unlawful desires, delights, purposes, cogitations and motions. He beginneth at the heart, because it is the Fountain, or at least the Cistern from whence corruption floweth; which yet must be understood of his own natural power, and not of grace: and of perfection, and not of sincerity: for the Prophet doth truly profess that he had cleansed his heart, though in his temptation it seemed to be in vain, 1which he did by the spirit of God, and in part, and by degrees, I am clean from sin; my nature soul and ways are all pure, nothing can be laid to my charge, for unlawful thoughts, unrighteous actions, unfruitful speeches, good duties at any time omitted, or sinful works ever committed: meaning by that interrogation, that no man hath power so to walk, nor any reason so to boast. Notwithstanding, this is nothing against that saying of S. Paul: Who shall lay any thing to the charge of Gods 2chosen? It is God that justifieth. For he there speaketh of that innocency that the godly attain unto by remission of their sins in Gods presence, who having received satisfaction for them, from Christ, imputed them to him, and fully acquitteth them: and Solomon here speaketh of another matter, that no man is throughly purged from original corruption, and the impure humours that issue out of it. Neither let any man object that of S. John, Whosoever is borne of God sinneth not: for he speaketh not3 in that place of the practise, but the dominion of sin, that a regenerate man yieldeth not obedience unto it, as a slave to his Master, but is taken captive, or receiveth a wound, as a Soldier from his enemy.
VVHo can say,] Who can truely and with good warrant affirme, I haue cleansed my heart, I haue vtterly, and ⟨p. 118⟩for euer freed my selfe from all vnlawfull desires, delights, purposes, cogitations and motions. He beginneth at the heart, because it is the Fountaine, or at least the Cesterne from whence corruption floweth; which yet must be vnderstood of his owne naturall power, and not of grace: and of perfection, and not of sincerity: for the Prophet doth truely professe that he had cleansed his heart, though in his temptation it seemed to be in vaine, 1which he did by the spirite of God, and in part, and by degrees, I am cleane from sinne; my nature soule and wayes are all pure, nothing can be laid to my charge, for vnlawfull thoughts, vnrighteous actions, vnfruitfull speeches, good dueties at any time omitted, or sinfull workes euer committed: meaning by that interrogation, that no man hath power so to walke, nor any reason so to boast. Notwithstanding, this is nothing against that saying of S. Paul: Who shall lay any thing to the charge of Gods 2chosen? It is God that iustifieth. For he there speaketh of that innocency that the godly attaine vnto by remission of their sinnes in Gods presence, who hauing receiued satisfaction for them, from Christ, imputed them to him, and fully acquitteth them: and Salomon here speaketh of another matter, that no man is throughly purged from originall corruption, and the impure humours that issue out of it. Neyther let any man obiect that of S. Iohn, Whosoeuer is borne of God sinneth not: for he speaketh not3 in that place of the practise, but the dominion of sinne, that a regenerate man yeeldeth not obedience vnto it, as a slaue to his Master, but is taken captiue, or receyueth a wound, as a Souldier from his enemy.
- 1Psa. 73. 13.
- 2Rom. 8. 33.
- 31. Joh. 3. 9.
