A Golden Chain

First of all, by it we learn what is the estate of a Christian man in this life. A Christian is not one that is free from all evil cogitations, from rebellious inclinations and motions of will and affections, from all manner of slips in his life and conversation: for such an one is a mere devise of mans brain, and not to be found upon earth. But indeed he is the sound Christian that feeling himself laden with the corruptions of his vile and rebellious nature, bewails them from his heart, and with might and main fights against them by the grace of Gods spirit. Again here is overthrown the Popish opinion of merit and justification by works of grace, on this manner. Such as the cause of works is, such are works themselves. The cause of works in man, is the mind, will, and affections sanctified: in which, the flesh and the spirit are mixed together, as hath been showed before. Therefore works of grace, even the best of them are mixed works, partly holy and partly sinful. Whereby it is evident to a man that hath but common sense, that they are not answerable to the righteousness of the law: and that therefore they can neither merit life, or any way justify a man before God. If any reply, that good works are the works of Gods spirit, and for that cause perfectly righteous. I answer, it is true indeed, they come from the H. Ghost that can not sin, but not only or immediately. For they come also from the corrupt mind & will of man, and in that respect become sinful, as sweet water issuing out of a pure fountain, is by a filthy channel made corrupt.

First of all, by it we learne what is the estate of a Christian man in this life. A Christian is not one that is free from all euill cogitations, from rebellious inclinations and motions of will and affections, from all manner of slips in his life and conuersation: for such an one is a meere deuise of mans brain, and not to be found vpon earth. But indeed he is the sound Christian that feeling himselfe laden with the corruptions of his vile and rebellious nature, bewailes them from his heart, and with might and maine fights against them by the grace of Gods spirit. Againe here is ouerthrowne the Popish opinion of merit and iustification by workes of grace, on this manner. Such as the cause of workes is, such are works themselues. The cause of works in man, is the mind, will, and affections sanctified: in which, the flesh and the spirit are mixt together, as hath beene shewed before. Therefore works of grace, euen the best of them are mixt workes, partly holy and partly sinnefull. Whereby it is euident to a man that hath but common sense, that they are not answerable to the righteousnes of the law: and that therefore they can neither merit life, or any way iustifie a man before God. If any reply, that good works are the works of Gods spirit, and for that cause perfectly righteous. I answer, it is true indeede, they come from the H. Ghost that can not sinne, but not onely or immediatly. For they come also frō the corrupt minde & will of man, and in that respect become sinnefull, as sweete water issuing out of a pure fountaine, is by a filthy channell made corrupt.