In the ensuing discourse, Mr Goodwin informs us of these two things: — First, What rule he proceeds by in judging of the truth of
xvil] certain passages in scripture considered. 609
contrary opinions, when, as lie phraseth it, " the tongue of the Scrip- ture seems to be cloven about them." And, Secondly, Of his own advantages and abilities to make a right judgment according to that rule. The rule he attends unto, upon the information he hath given us, is, " The consideration of which of the opinions that are at any time rivals for his judgment and acceptation tends most unto god- liness, the gospel being the truth which is according to godliness." Of his own advantages and abilities to make a right judgment ac- cording to this rule, there are several heads and springs ; as, " his knowledge of the general course of the Scripture, the experience of his own heart, his long observation of the spirits and ways of men, but chiefly that light of reason and understanding which he hath." And by this rule, with these abilities, proceeding in the examination of the doctrine of the saints' perseverance, he condemns it, and casts it out as an abominable thing, preferring that concerning their final defection far above it. Some considerations I shall add to attend npon his rule and principles: —
First, it is most certain that the gospel is a " doctrine according unto godliness," whose immediate and direct tendency, as in the whole frame and course of it, so in every particular branch and stream, is to promote that obedience to God in Christ which we call godliness. "This is the will of God," revealed therein, "even our sanc- tification." And whatever doctrine it be that is suited to turn men off from walking with God in that way of holiness, it carries its brand on its face, whereby ever}^ one that finds it may know that it is of the unclean spirit, the evil one. But yet that there may be fearful and desperate deceits in the hearts of men judging of truths, pre- tending their rise and original from the gospel by their suitableness to the promotion of godliness and holiness, hath been before in part declared, and the experience of all ages doth sufficiently manifest. Among all those who profess the name of Christ more or less in the world, though in and under the most antichristian opposition to him who is there that doth not pretend that this tendency of opinions unto godliness, or their disserviceableness thereunto, hath a great influence into the guidance of their judgment in the receiving or rejecting of them? On the account of its destructiveness to godli- ness and obedience do the Socinians reject the satisfaction and merit of Christ; and on the account of conducingness thereunto do the Papists assert and build ujj the doctrines of their own merits, pen- ance, satisfaction, and the like. On that principle did they seem to be acted who pressed legal and judicial suppositions, with " a show of wisdom in will-worship, and humility, and neglecting of the body," Col. ii. 23. Neither did they fail of their plea concerning promo- tion of godliness in the worship of God, who reviled, rejected, and persecuted the ordinances of Christ in this generation, to set up their
v^OL. XI. 89
610 DOCTRINE OF THE saints' PERSEVERANCE. [CHAP.
own abominations in their room. Yea, it is generally the first word wherewith every abomination opens its mouth in the world, though the men of those abominations do rather suppose this pretence of godliness to be serviceable for the promotion of their opinions than their opinions any way really useful to the promotion of godliness.
Neither need we go far to inquire after the reasons of men's mis- carriages, pretending to judge of truth according to this rule, seeing they lie at hand, and are exposed to the view of all; for besides that very many of the pretenders to this plea may be justly suspected to be men of corrupt minds, dealing falsely and treacherously with their own souls and the truth, — the pretence of furthering holiness being one of the cunning sleights wherewith they lie in wait to deceive, which may justly be suspected of them who, together with this plea, and whilst they make it, are apparently themselves loose and remote from the power of a gospel conversation, as the case hath been with not a few of the most eminent assertors of Arminianism, — how few are there in the world who have indeed a true notion and apprehen- sion of the nature of holiness in its whole compass and extent, as in the fountain, causes, rise, use, and end thereof ! And if men know not indeed what holiness is, how shall they judge what doctrine or opinion is conducing to the furtherance thereof or is obstructive to it?
Give me a man who is persuaded that he hath power in him- self, being by the discovery of a rule directed thereunto, to yield that obedience to God which he doth require; wdio supposeth that threats of hell and destruction are the greatest and most powerful and effectual motive unto that obedience; that the Spirit and grace of God to work and create a new heart in him, as a suitable prin- ciple of all holy actings, are not purchased nor procured for him by the blood of Christ, nor is there any holiness wrought in him by the almighty efficacy of that Spirit and grace, he having a sufficiency in himself for these things; that there is not a real physical concur- rence of the grace of God for the production of every good act what- ever; and that he is justified upon the account of any act or part of his obedience or of the whole, — and I shall not be much moved or shaken with the judgment of that man concerning the serviceable- ness and suitableness of any doctrine or doctrines to the furtherance of godliness and holiness. There are also many different opinions about the nature of godliness, what it is, and wherein it doth con- sist. I desire to be informed how a man may be directed in his examination of those opinions, supposing him in a strait and exigency of thoughts between them, in considering which of them is best suited to the promotion of godliness. I do not intend in the least to derogate from the certain and undoubted truth of what was pre- mised at the beginning of this discourse, namely, " That every gos-