aud suppresse the bad motions and suggestions of the flesh S. Iohn saith he that is borne of God sinneth not because his seed remaineth in him that is grace wrought in the heart by the holy ghost which resisteth the rebellious desires of the flesh That the manner of this fight may more clearely appeare we must examine it more particularly In the soule of man there be two speciall parts the mind and the will In the mind there is a double combat The first is betweene knowledge of the word of God and naturall ignorance or blindnes For seeing we doe in this life knowe but in part therefore knowledge of the truth must needs be ioyned with ignorance in all that are inlightned one of these being contrary to an other they striue to ouershadow and ouercast ech other Hence we may learn the cause why excelleÌ„t divines do vary in divers points of religioÌ„ and it is because in this coÌ„bat naturall blindnes yet remaining prevailes more or lesse Men that are dim sighted cannot discerne without spectacles if they should be set to discry a thing a far off the most of them would be of divers opinions of it And men inlightened regenerate in this life do but see as in a glasse darkly Again this must teach all studeÌ„ts of divinity often to suspect themselues in their opinions and defences seeing in them that are of soundest iudgemeÌ„t the light of their understanding is mixed with darknes of ignoraÌ„ce And they can in many points see but as the man in the Gospell who when our Saviour Christ had in part opened his eyes saw men walking not as men but in the forme of trees Also this must teach all that read the scriptures to invocate cal upoÌ„ the name of God that he wold inlighten theÌ„ by his spirit abolish the mist of natural blindnes The prophet David was wor thily inlightned with the knowledge of Gods word so as he excelled the ancient and his owne teachers in wisdom yet being privy to himselfe touching his owne blindnes often prayeth in the Psalms Inlighten my eyes that I may vnderstand the wonders of thy law By reason of this fight when naturall blindnes prevailes the child of God truly inlightened with knowledge to life everlasting may erre not only in lighter points but euen in the very foundation of religion as the Corinthians the Galathians did And as one man may erre so an hundred men may also yea a whole particular Church and as one Church may erre so an 100. more may For in respect of this combat the estate and condition of all men is alike Whence it appeares that the Church militant upoÌ„ earth is subiect to error But yet as the diseases of the body be of two sorts some curable and some incurable which are to death so likewise errours are And the Church though it be subiect to sundry fals yet it can not erre in foundation to death the errours of Gods children be curable Some may here say If all men Churches be subiect to errour then it shall not be good to ioyne with any of them but to separate from them all I answer though they may and do erre yet we must not separate from them so long as they do not separate from Christ. The second combat in the mind is between faith unbeliefe For faith is imperfect and mixt with the contrary unbeliefe presuming doubting c. As the man in the Gospell saith Lord I beleeve help mine unbeliefe By reason of this fight when unbeliefe preuailes the very child of God may fal into fits pangs of dispaire as Iob David in their teÌ„ptations did For David once considering the prosperity of the wicked brake out into this speech Certenly I have clensed mine heart in vaine washed mine hands in innocencie yea this dispaire may be so extreme that it shal weakeÌ„ the body consume it more then any sicknes No man is to think this strange in the child of God For though he dispaire of his election saluation in Christ yet his desperatioÌ„ is neither total nor final It is not totall because he doth not dispaire with his whol heart faith euen at that instant lusting against dispaire It is not finall because he shall recouer before the last end of his life To proceed the combat in the will is this The will partly willeth and partly nilleth that which is good at the same instant so likewise it willeth nilleth that which is evill because it is partly regenerate partly unregenerate The affections likewise which are placed in the wil partly imbrace partly eschew their obiects as loue partly loueth and partly doth not loue God and things to be loued feare is mixed not pure as schoolemeÌ„ haue dremed but partly filiâ—l partly servil causing the child of God to staÌ„d in awe of god not only for his mercies but also for his iudgements punishments The will of a man regenerate is like him that hath one leg sound the other lame who in every step which he makes doth not wholly halt or wholly go upright but partly go upright partly halt Or like a man in a boate on the water who goeth upward because he is caried upward by the vessell at the same time goes downward because hee walkes downward in the same vessell at the same instant If any shall say that contraries caÌ„ not be in the same subiect The answer is that they caÌ„ not if one of them be in his full streÌ„gth in the highest degree but if the force of them both be delaied weakned they may be ioyned togither By reason of this coÌ„bat wheÌ„ corruption prevails against grace in the wil affectioÌ„s there ariseth in the godly a certain deadnes or hardnes of heart which is nothing els but a waÌ„t of sense or feeling Some may say that this is a fearfull iudgement but the answer is that there be 2. kinds of hardnes of heart one which possesseth the heart is never felt this is in them who haue their coÌ„sciences seared with an hot iron who by reason of custome in sin are past all feeling who likewise despise the meanes of softning their harts And indeed this is a fearful iudgement There is another hardnes of heart which is felt this is not so dangerous as the former for as we feele our sicknes by contrary life health so hardnes of hart when it is felt argues quicknes of grace softnes of hart Of this Dauid often coÌ„plained in the Psalmes of this the childreÌ„ of Israel speak when they say Why hast thou hardned our harts froÌ„ thy waies Thus much of the maner of the câ—mbate in particular before we proceed any further let us mark the issue of it which is this The spirit prevailes against the flesh at two times in the course of a mans life and at his end but yet with some
pray to God for grace strength whereby wee may be inabled to walke in newnesse of life Of David Behold I desire thy commandements quicken me in thy righteousnesse And Teach me to doe thy will for thou art my God let thy good spirit lead me into the land of righteousnes CAP. VII Of legall motives to repentance MOtives to repentance are either Legall or Evangelicall Legall are such as are borrowed from the law they are 3. especially The first is the misery and cursed estate of euery impenitent sinner in this life by reason of his sinnes His miserie that I may expresse it to the conceit of the simplest is seven-fold 1. within him 2. before him 3. behind him 4. on his right hand 5. on his left hand 6. over his head 7. vnder his feete His miserie within him is twofold The first is a guiltie conscience which is a very hell vnto the ungodly man For hee is like a silly prisoner and the conscience like a Iayler which followes him at the heeles and dogges him whither soever he goes to the end he may see and observe all his sayings and doings It is like a register that sits alwaies with the pen in his hand to record and inrole all his wickednesse for everlasting memory It is a litle iudge that sittes in the middle of a man even in his very heart to arraigne him in this life for his sinnes as he shall be arraigned at the last iudgement Therfore the pangs terrors and feares of all impenitent persons are as it were certaine flashings of the flames of hell fire The guiltie conscience makes a man like him which lies on a bedde that is too strait and the covering too short who would with all his heart sleepe but can not Belshazzar when he was in the middest of his mirth seeing the hand-writing on the wall was smitten with great feare so as his countenance changed his knees smote togither The second evill within man is the fearefull slaverie and bondage vnder the power of Satan the Prince of darkenesse in that his mind will and affections are so knit and glued to the will of the devill that he can doe nothing but obey him rebell against God And hence Satan is called the prince of this world which keepes the hold of the heart as an armed Captaine keepes a sconse or a castle with watch and ward The misery before man is a daungerous snare which the devill layes for the destruction of the soule I say it is dangerous because he is in setting of it twentie or fortie yeres before he strikes when as God knowes men do little thinke of it It is made of three cords with the first he brings men into his snare and that he doeth by covering the miserie and the poyson of sinne and by painting out to the eie of the minde the deceitfull profits pleasures thereof With the second he hopples and insnares them for after that a man is drawen into this or that sinne the devill hath so sugered it over with fine delightes that he can not but needes must live and lye in it By the third he drawes the snare and indevours with all his might to breake the necke of the soule For when he seeth a fitte opportunitie especially in grievous calamities and in the houre of death he takes away the vizar of sinne and she weth the face of it in the true fourme as ouglie as him selfe then withall he beginneth as we say to shewe his hornes then he rageth in terrifying accusing that the soule of man may be swallowed up of the gulfe of finall despaire The miserie behinde him is the sinnes past The Lord saith to Cain If thou doest not well sinne lyeth at the doore Where sinne is compared to a wilde beast which followes a man whither soever he goeth and lyeth lurking at his heels And though for a time it may seeme to be hurtlesse because it lyeth asleepe yet at length unlesse men repent it will rise up sease on them and rent out the very throtes of their soules Iob in his afffliction saith Thou writest bitter things against me and makest me possesse the sinnes of my youth And David prayeth Forgive me the sinnes of my youth If the memorie of sinnes past be a trouble to the godly man oh what a racke what a gibbet wil it be to the heart of him that wants grace The miserie on the right hand is prosperitie and ease which by reason of mans sinne is an occasion of many iudgements In it men practised the horrible sinnes of Sodome it puffes up the heart with divelish pride so as men shall thinke themselves to be as God him selfe as Senacherib Nebuchad-nezzar Antiochus Alexander Herode Domitian did It steales away mans heart froÌ„ God quenches the sparkes of grace As the Lord complaineth of the Israelites I spake unto thee when thou wast in prosperitie but thou saydest I will not heare this hath bene thy manner from thy youth It is like the Ivie that embraces the tree and windes rounde about it but yet drawes out the iuice and life of it Hence is it that many turne it to an occasion of their destruction Salomon saith Prosperitie of fooles destroyeth them When the milt swelles the rest of the body pines away and when the heart is puft with pride the whole man is in danger of destruction The sheepe that goes in the best pasture soonest comes to the slaughter-house and the ungodly man fattes himselfe with continuall prosperity that he may the sooner come to his owne damnation The misery on the left hand is Adversitie which stands in all manner of losses and calamities in goods friends good name and such like Of this read at large Deut. 28. The miserie over his head is the wrath of God which he testifies in all maner of iudgements from heaven in danger of which every impenitent sinner is every houre And the danger is very great The scripture saith It is a fearefull thing to fall into the hands of the living God He hath store-houses full of all maner of iudgements and they watch for secure sinners that they can not scape Gods wrath is â—s a fire making havocke and bringing to nought whatsoeuer it lights on yea because he is slow to anger therefore more terrible as a man therefore stayes his hand for a time that he may lift it higher and fetch a deeper blowe When the dumb creatures melt as wax and vanish away at his presence when he is angry as the huge mountaines and rockes doe fraile man must never looke to stand If the roaring of a lyon make men afraid and the voice of thunder be terrible oh how exceedingly should all be astonished at the threatnings of God The misery under his feete is Hell fire for every man till he repent is in as great danger of damnation as the traitour apprehended of
TWO TREATISES I. Of the nature and practise of repentance II. Of the combat of the flesh and spirit Printed by IOHN LEGATE Printer to the Vniversitie of Cambridge 1593. And are to be sold at the signe of the Sunne in Paules Church-yard in London TO THE READER whosoever GOD hath bestowedon vs great prosperitie and peace with plenty of all temporall blessings that heart can wish for many yeres in this land Prosperity abused hath bin the occasion of many grievous sinnes against the first and secondtable specially of Atheisme neglect of Gods worship contempt of the word prophanation of the Sabbath abuse of the Sacraments c. These and such like sinnes have long called downe for iudgements from heaven upon us the rather because the preaching of the worde hath litle prevailed to bring vs to any amendment of life Whereupon God hath now begun to cause his iudgements to seaze upon vs specially by plague and pestilence that even in the very principall part of this land whereby he him selfe doth as Iob saith round us in the eare and preach repentance to vs. Wherfore it stands vs now in hand if ever to looke about vs and if we have not repented to begin to repent if we have in former time repented to doe it more earnestly If so be that we shall harden our hearts both against his word and iudgements put farre from vs the evill day undoubtedly we must needs looke for iudgements far more terrible then ever we felt as yet if not eternall destruction Let vs be advised by the old world who made light of Noahs warning and were drowned in the flood by Lots sonnes in law who tooke their fathers counsell for mockage and were burnt with fire and brimstone from heaven by the foolish virgins who were sleeping when they should have bene furnishing their lampes and were shut from the mariage of the lambe And to direct thee somwhat in the practise of repentance I haue penned this small treatise vse it for thy benefite and see thou be a doer of it vnlesse thou wilt be a wilfull murderer shed the blood of thine owne soule And whereas there have bin published here to fore in English two sermons of Repentance one by M. Bradford Martyr the other by M. Arthur Dent sermons indeed which haue done much good my meaning is not to adde thereunto or to teach any other doctrine but only to renew revive the memory of that which they have taught Neither let it trouble thee that the principall divines of this age whom in this treatise I follow may seeme to be at difference in treating of repentance For some make it a fruite of faith containing two parts mortification vivification some make faith a part of it by deviding it into contrition faith new obedience The difference is not in the substance of doctrine but in the logicall maner of handling it And the difference of handling ariseth of the divers acception of repentance It is taken two wayes generally particularly Generally for the whole conversion of a sinner and so it may containe contrition faith and nevv obedience under it It is taken particularly for the renovation of the life and behavicur and so it is a fruite of faith And this only sense do I follovv in this treatise I have added hereto a fevv lines of the combat betvvene the flesh and the spirit because repentance and this combat are ioyned togither the one is not practised vvithout the other as appeares by resolving Psalme 51. Spirit Haue mercy on me O God according to thy louing kindnes Flesh. Yea but this thine adultery comprehends infinite sinnes therfore looke for no pardon Spirit According to the multitude of thy compassions put away mine iniquities Flesh. This sinne hath taken such deepe place in thee that it will be hardly pardoned Spirit Wash me throughly from mine iniquity and clense me from my sinne Flesh. Thy speciall trespasse is against man Spirit Against thee against thee only haue I sinned c. Flesh. Except this one sinne thy life is unblameable Spirit Behold I was borne in iniquity c. Yea the best man that is in the practise of godlinesse often appeares to be unlike himselfe the cause is this spirituall combat The flesh other whiles makes him waile and mourne and goe drooping presently after the spirit puts into him as we say the heart of grasse and makes him triumph against the flesh the devill the world Moses was couragious at the red sea but he failed at the waters of strife Iob first praiseth God and after blasphemeth David is often fainting in miserie yet by and by revived Wherefore there is good cause why the consideration of repentance and the combat should go togither that no man after he hath begun to repent might dreame of ease to his flesh as though we should goe to heaven in beds of downe but rather that we might be resolved that when we begin to doe any thing pleasing unto God then wee must looke for nothing but continuall molestations from our vile and wicked natures Written Anno 1593. the 17. of November which is the Coronation day of our dread Soveraigne Queene ELIZABETH whose raigne God long continue William Perkins Faults amended Pag. 73. lin 16. for this first read this sense p. 75. l. 3. speake p. 83. in marg place Zach. 7. 11. with Eph. 4. 19. p. 87. l. 23. for and yet read and the. CAP. I. WHAT REPENtance is REpentance is a worke of grace arising of a godly sorow wherby a man turnes frō all his sinnes unto God and brings foorth fruites worthie amendement of life I call repentance a work because it seemes not to be a qualitie or vertue or habit but an action of a repentant sinner which appeares by the ser mons of the Prophets and Apostles which runne in this tenor Repent turne to God amend your lives c. Whereby they intimate that repentance is a worke to be done Againe Repentance is not every kinde of worke but a worke of grace because it can not be practised of any but of such as be in the estate of grace Reasons are these I. No man can repent unlesse he first hate sinne and loue righteousnes and none can hate sinne unlesse he be sanctified and he that is sanctified is iustified and hee that is iustified must needes haue that faith which unites him to Christ and makes him bone of his bone and flesh of his flesh Wherefore he that repentes is iustified and sanctified and made a member of Christ by faith II. Hee that turnes to God must first of all be turned of God and after that we are turned then we repent Surely after I was converted I repented and after that I was instructed I smote upon my thigh I was ashamed yea even confounded because I did beare the reproch of my youth Some may obiect that repentance goes before all grace
whō this combat is noted in these words So that yee the Galatians The last is the effect of the cōbat in the last words that they cānot do c. Touching the combat it selfe diuers points are to be cōsidered The first what these two which make combat namely the flesh and the spirit are They haue diuers significations First of all the spirit is taken for the soule and the flesh for the body But so they are not taken in this place For there is no such combat betwene the body the soule both which agree togither to make the person of one man Secondly the spirit signifies naturall reason the flesh the natural appetite or concupiscence But they cānot be so understood in this place For the spirit here mentioned doth fight euen against naturall reason which though it serue to make a man without excuse yet is it an enemy to the spirit Thirdly the spirit signifies the godhead of Christ and the flesh the manhood but it must not be so taken here For then euery man regenerate should be deified Lastly the spirit signifies a created quality of holines which by the holy ghost is wrought in the mind will affections of man the flesh the naturall corruption or inclination of the mind will and affections to that which is against the law In this first these twain are taken in this place Secondly it is to be considered how these twain the flesh the spirit can fight togither being but mere qualities And we must know that they are not severed asunder as though the flesh were placed in one part of the soule the spirit in another but they are ioyned mingled togither in al the faculties of the soul. The mind or understanding part is not one part flesh and an other spirit but the whole mind is flesh and the whol mind is spirit partly one and partly the other The whole will is partly flesh and partly spirit the flesh and the spirit that is grace and corruption not seuered in place but distinguished As the aire in the dawning of the day is not wholly light or wholly darke as at midnight and at nooneday neither is it in one part light in another part darke but the whole aire is partly light and partly dark throughout In a vessell of luke-warme water the water it selfe is not onely hot or only cold or in one part hot in another part cold but heat and cold are mixt togither in every part of the water So is the flesh and the spirit mingled togither in the soule of man and this is the cause why these two contrary qualities fight togither Thirdly in this combate we are to consider what equality there is betweene these two combaters the flesh and the spirit And we must know that the flesh usually is more in measure then the spirit The flesh is like the mighty gyant Goliah and the spirit is litle and small like young David Hence it is that Paul calls the Corinthians which were men iustified and sanctified carnall I could not saith he breethren spkake unto you as unto spirituall but as unto carnall as unto babes in Christ. And none can come to be tall men in Christ according to the age of the fulnesse of Christ till after this life And the speech which is used of some divines that the mā regenerate hath but the reliques of sin in him must be understood warily els it may admit an untruth As for the measure of grace it can be but smal in respect whereas we do receiue but the first fruites of the spirit in this life must wait for the accomplishment of our redemptiō till the life to come For all this the power efficacy of the spirit is such that it is able to prevaile ordinarily against the flesh For the flesh receiues his deadly wound at the first instant of a mans conuersion and continually dyeth after by litle litle therfore it fights but as a maimed soldier And the spirit is continually confirmed increased hy the holy ghost also it is liuely stirring the vertue of it is like musk one graine wherof wil giue a stronger smell thē many unces of other perfumes Some may say that the godly man doth more feele the flesh then the spirit therfore that the flesh is euery way more then the spirit I answer that we must not measure our estate by feeling which may easily deceiue us A man shall feele a paine which is but in the top of his finger more sensibly then the health of his whol body yet the health of the body is more thē the pain of a fingar Secondly we feele corruption not by corruption but by grace therfore men the more they feele their inward corruptions the more grace they haue Thus much of the combat it selfe now let us come to the maner of this fight It is fought by Lusting To lust in this place signifies to bring forth to stir up motions inclinations in the hart either to good or euil Lusting is twofold the lusting of the flesh the lusting of the spirit The lusting of the flesh hath two actions the first is to ingender euill motions passions of selfe-loue envy pride unbeliefe anger c. S. Iames saith that men are enticed and drawen away by their own concupiscēce Now this inticing is only by the suggestion of bad cogitations desires This action of the flesh made Paul say that he was carnall solde under sinne The second action of the flesh is to hinder quench overwhelm all the good motiōs of the spirit Paul found this in himselfe when he said I see another law in my members rebelling against the law of the mind leading me captive to the law of sinne By reason of this action of the flesh the man regenerate is like to one in a slumber troubled with the disease called Ephialtes or the mare who thinks that he feeles something lying on his breast as heavy as a mountaine would faine haue it away wherupon he striues labours by hāds and voice to remoue it but for his life can not doe it On the contrary the lusting of the spirit containes two other actions The first is to beget good motions inclinations desires in the mind will affections Of this David speaketh Myreines teach me in the night season That is my mind affection and will and my whole soule being sanctified and guided by the spirit of God do minister unto me consideratiōs of the way in which I ought towalk Isaias prophecying of the Church of the new testament saith When a mā goeth to the right hand or to the left he shal he are a voice saying here is the way walke ye in it Which voice is not only the outward preaching of the ministers but also the inward voice of the spirit The second action of the spirit is to hinder
foiles receiued I say the spirit prevails not in one instant but in the whol course of a mans life So S. Iohn saith He which is begotten of God sinneth not for he preserveth himselfe the grace of God in his heart ordinarily prevailing in him And Paul makes it the property of the regenerate man to walk according to the spirit which is not now then to make a step forward but to keep his ordinary course in the way of godlines As in going from Barwick to London it may be a man now and then will go amisse but he speedily returnes to the way againe his course generally shall be right Again the spirit prevails in the end of a mās life For then the flesh is utterly abolished sanctification accōplished because no uncleane thing can enter into the kingdom of heaven This further must be conceived that when the spirit prevailes it is not without resistance striving As Paul testisieth I do not the good which I would but the evill which I would not that do I. which place is not to be understood only of thoughts inward motions as some would haue it nor of particular offences but of the generall practise of his duty or calling through the whol course of his life And it is like the practise of a sickman who having recovered of some grieuous disease walkes a turn or twain about his chamber saying ah I would fain walk up and down but I cannot meaning not that he can not walke at all but signifying that he cannot walke as he would being soone wearied through faintnesse I added further that this prevailing is with foyles A foile is when the flesh for the time vanquisheth subdueth the spirit In this case the man regenerate is like a soldier that with a blow hath his brain-pan cracked so as he lyes groueling astonished not able to fight or like him that hath a fit of the falling sicknes who for a time lies like a dead man Hence the question may be mooued whether the flesh preuailing doth not extinguish the spirit so cut off a man from Christ till such time as he be ingrafted again The answer is this There be two sorts of christians one who doth only in shew name professe Christ such an one is no otherwise a member of Christs mystical body then a wooden leg set to the body is a mēber of the body The second is he that in name deed is a liuely part mēber of Christ. If the first fall he cānot be said to be cut off because he was never ingrafted If the secōd fall he may be is cut off from Christ. But marke how he is not wholly cut of but in some part namely in respect of the inward fellowship communiō with Christ but not in respect of coniunctiō with him A mans arme takē with the dead palsie hangs by receives no heate life or sense frō the rest of the members or frō the head yet for all this it remains still united coupled to the body may again be recovered by plaisters phisicke so after agrievous fall the childe of God feeles no inward peace and comfort but is smitten in conscience with tbe trembling of a spirituall palsie for his offence and yet indeed remaines before God a member of Christ which shall be restored to his former estate after serious repentance And God permits these foiles for weighty causes first that men might be abashed confounded in thēselves with the consideratiō of their vile natures learne not to swell with pride because of Gods grace Paul saith that after he had bin rapt into the third heaven the angell Satan was sent to buffet him and as we said to beat him black blew that he might not be exalted out of measure The secōd that we may learn to deny our selues cleaue unto the Lord frō the bottom of our hearts Paul saith that he was sick to death that he might not trust in him selfe but in God who raiseth the dead Thus much of the maner of the combate now followes the cause of it The cause is the contrariety that is between the flesh and the spirit As Paul saith The wisdome of the flesh is enmitie to God Hēce we are taught that since the fall there is no free wil in mā in spiritual matters cōcerning either the worship of God or life everlasting For flesh is nothing els but our naturall dispositiō mā is nothing els but flesh by nature for the spirit comes afterward by grace yet flesh is flat contrary to the spirit which makes us do that which is pleasing unto God wherfore the wil naturally is a flat bōdslaue unto sin Again hence we may learne that it is not an easie matter to practise religiō which is to liue according to the spirit to which our naturall disposition is as cōtrary as fire to water wherfore if we will obey God we must learne to force our natures to the duties of godlines yea even sweat and take paines therein Lastly here we may learne the nature of sin The spirit is not a substance but a quality and therfore the flesh which is nothing els but originall sinne and is contrary to the spirit must also be a quality for such as the nature of one contrary is such is the other There is in euery man the substance of body and soule this cannot be sin for then the spirit also should be the substance of man There is also in the substance the faculties of body soule they can not be sinne for then euery man should haue lost the faculties of his soule by Adams fall Lastly in the faculties there is a contagion or corruption which carieth them against the law and that is properly sinne and the flesh which is contrary to the spirit The fourth point is touching the persons in whom this combat is Paul shewes who they are whē he saith So that ye can not c. where it appeares that such as haue this cōbat in them must be as the Galatians men iustified sanctified And yet not all such but only they that be of yeres for the infants of the faithfull how soeuer we must repute them to belong to the kingdom of heauen therfore to be iustified sanctified yet because they do not commit actuall sin they want this cōbat of the flesh and spirit which stāds in actiō As for those which be unregenerate they neuer felt this fight If any say that the worst man in the world when he is about to cōmit any sinne hath a strife fight in him It is true indeed but that is another kind of cōbat which is between the conscienceand the heart The cōscience on the one part terrifying the man frō sinne the will and the affections haling pulling him therunto the will the affections wishing desiring that sin were no sin Gods commandement