The Reviler Rebuked, Treatise · Part 1 · Head 10
(10. Head of Contradiction to Scripture.) Concerning Repentance.
Section 36.
IMet with a queſtion in one of their Books which implyed a denyal of Repentance in the godly: viz. what remorſe can there be in him that doth not commit ſin? now taking remorſe, for godly ſorrow (as they phraſe it) this is (as I ſhewed) contrary to 2 Cor. 7. 10, 11. where godly ſorrow wrought in the Corinthians (with the effects of it) although they committed not ſin, in Johns ſenſe; i. e. they made no trade of it, R. F. bids me take heed, &c. for we know that the goodneſs of God loadeth to repentance, Rom. 2. 4.Rom. 2. 4. cleared.
Rep. The Apoſtle there ſpeaketh of the unconverted, but the queſtion is about the Saints. As for the unconverted, Gods goodneſs (in providential ways) is a motive and inducement to repentance, but no Phyſical means, energetical and operative to give what it leads, or directs unto. We witneſs, ſaith he obſeurely, the gift from the godneſs.
Rep. 1. That God gives aim for repentance by his providential goodneſs (of which the Apoſtle ſpeaks) is plain, but that he giveth the thing thereby, is denyed, Ver. 5. ſhewing what abuſe is made of it by impenitent hearts, and ſuch who by providence have the Goſpel preached unto them. Repentance is not given to all where Chriſt is preached.
2. That which I charged, was their diſclaiming a godly remorſe or ſorrow, viz. in the godly. Remorſe, properlyRemorſe what? and ſtrictly is the biting, and ſting of conſcience, by upbraiding guilt; this, believers are freed from, Heb. 10. 1. and 22. And Francis Howgill (in the account he gives of his dark condition*The inheritance of Jacob, &c. by F. Howgtll. page 8. will hardly finde a ſound Proteſtant Preacher, who ever told him, [ſin was taken away by Chriſt, but the guilt ſhould remain while he lived, and brought him the Saints conditions, who were in the warfare, to confirm it] for ſuch a remorſe is for them that are unpardoned, and unſanctified, and ſhall ſo continue while they live; and the warfare of juſtified, ſanctified believers, as ſuch, is onelyonly with the ſin that deſerves guilt, and hell; not with guilt it ſelf: Becauſe ſin is pardoned, and the reigning power removed, the Saints are to rejoyce, and give thanks: but that ſin remaineth, and the roots of all their old pranks, and wickedneſſes (now brought to remembrance) are not perfectly mortified, this is matter of repentance, and godly ſorrow all their days.
R. F. tells me I have uttered another lye, in ſaying, they diſclaim godly ſorrow.
Rep. 1. Where was the firſt lye, or one, to which another was added? Hitherto, the honeſt godly conſcientious Reader, who is alſo judicious, I truſt, will finde none.
2. That my charge was true, will further thus appear. They that all along diſclaim in-dwelling ſin in the godly, (which is the chief matter of their grief) diſclaim GodlyHow Repentance is decryed. ſorrow; R. F. and others diſclaim in-dwelling ſin in the godly; what follows but the truth of my charge? Again, They that cry down the doctrine, and practice of continual ſighing, and groaning under the roots, and remnants of ſin, they diſclaim godly ſorrow; But R. F. and his aſſociates de-cry the doctrine and practice of ſighing, and groaning all our days, under the burden of ſins remainders, (as Section, 20. was evidenced, and elſewhere) Therefore they do diſclaim godly ſorrow. If R. F. his ſimple hearted Reader ſay, but we muſt believe him, he ſaith, they do not ſo, and ſo: I ask then what meaneth he by godly ſorrow? (which I never called remorſe, but ſeeing they uſed the term, I called the ſorrow of the godly, a godly remorſe or ſorrow) uſing the word at large, for no other but grief in the affection, not for gripes in the conſcience,) and in whom doth he not diſclaim it? Haply, the ſimple heart will ſay, he meaneth ſorrow for ſin, as ſin, paſt, and preſent; paſt defilements, preſent ſtirrings, and inclinations to ſin; Doth he ſo? then he muſt deny his doctrine of preſent perfection true of ſome Saints, you will ſay; but then he diſclaimeth godly ſorrow in the reſt that are already perfect, and free from the matter of ſorrow, as I ſaid above, and ſo he will put them (if not himſelf and ſome imperfect ones) among the ninety nine that need no Repentance, which yet is not ſo with them in reality, but in ſuppoſition. If you ſay, they preach that men ſhould repent; I ask, how ſhall the ungodly ſorrow after a godly maner? If they lay the burden upon the ungodly onelyonly, and abſolve the godly altogether, they may by that way preach down all godly ſorrow, and ſtartle the wicked with legal convictions, and that which is remorſe of conſcience, but no way help toward the pulling down the old man, or building up the new, in the true Believer.