During his six years' residence at Cambridge the love of applause was the "master-lust" of Thomas Goodwin. At intervals the religious anxieties and feelings of his boyhood were revived; and, especially on the recurrence of sacramental occasions, he became thoughtful, devout, and sincerely desirous, though in his own strength, to make himself a more worthy communicant. But throughout, the prevalent desire of his heart was to be distinguished as a popular, learned, and eloquent preacher.

The year 1620, in which Goodwin was elected a Fellow of Catherine Hall, was to him the most memorable of his life. Soon after his appointment, passing St. Edmund's Church, (Oct. 2, 1620,) on his way to join a party at his old college, while the bell was tolling for a funeral, he was persuaded by his companion to stay and hear the sermon. Unwilling to remain, he was ashamed to withdraw, as he had taken his seat among several scholars. According to his own account, he was never in his life so loath to hear a sermon." He however agreed to stay on hearing that the preacher was Dr. Bainbrigge, who had the reputation of being a witty man. The sermon, which Goodwin had heard before, was founded on Luke xix. 41, 42, " And when he was come near, he beheld the city, and wept over it, saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes." The first words of the preacher attracted his attention. With the earlier part of his discourse he

* What follows is taken unabridged from Dr. Halley's Memoir. The preceding paragraphs are abridged.-Ed. C. W.

was affected in the same way as he had often been on hearing evangelical sermons. As the preacher earnestly enforced the importance of immediately turning to God in this the day of grace, before these things should be for ever hidden and lost, he was more deeply impressed than he had ever been before, and on retiring from the church he told his companion, "he hoped he should be the better for the sermon as long as he lived."

Instead of going, as he had intended, with his companion to the merry party at Christ's College, he returned to his own rooms in Catherine Hall, refusing to spend the evening with his friends, who sent a messenger to remind him of his engagement. There, alone, he felt as struck down by a mighty power. The hand of God took hold of him and would not let him go. His sins were brought to his- remembrance. He was led by a way he had not known, or, as he says, "he was rather passive all the while than active, and his thoughts held under, while that work went on.' His own illustration of the manner of his conversion is very appropriate. Appointed to preach some two years afterwards in Ely Cathedral, where Dr. Hills, the Master of his College, held a prebendal stall, he told the audience of a man who was converted (meaning himself) and led through unknown and intricate paths to God in a manner as wonderful " as if a man were to go to the top of that lantern (alluding to the beautiful lantern-tower of the cathedral) to bring him into all the passages of the minster, within doors and without, and knew not a jot of the way, and were in every step in danger to tread awry and fall down." He often refers to

his conversion as a change in which he was entirely passive, strangely guided in the dark, and "acted upon all along by the Spirit of God."

His convictions of sin were very deep, his resolutions very strong, his prayers very fervent, and his searchings of heart and of Scripture very careful and prolonged; but the work of the Holy Spirit, though so thorough and mighty, proceeded but slowly, more slowly than might have been expected, from his sincerity, earnestness, and religious education. He was long in being led through the dark and intricate passages of the tower before he was brought into the light of the cathedral. He tells us he " was nearly seven years ere he was taken off" from searching in himself for signs of grace, to look simply to the grace of God, and to live by faith in Christ. The long experience he had in seeking after God in darkness and doubt was the method of God to lead him eventually to clearer views of evangelical doctrine, and to greater skill in helping others in trouble of soul to accept the peace of God which passeth all understanding.

The instrument by which God led him to the full enjoyment of peace and assurance of faith in Christ was Mr. Price, a godly Puritan minister of King's Lynn, whither his parents had removed from Rollesby, after he had commenced his college course. Previously to his conversion he had known Mr. Price, who from open profligacy and vice had been brought to the acknowledgment of the truth as it is in Jesus. His extraordinary conversion, together with his fervent preaching and exemplary life, had rendered him an object of great

interest in the University. No other man in Cambridge was so greatly revered by Goodwin, who occasionally went to his religious services, and was so affected with his prayers as to continue under their solemn impression in his own private devotions for several days together. As these feelings subsided, he often resolved not to yield to them, lest they should impede his success in that vain-glorious style of preaching, which he had proposed as the great end of his studies and life.

In the sorrow of his soul he had recourse to the friendship of Mr. Price, who had then removed to Lynn. The letters of the good Puritan led him to cease from man, even from himself, and to look simply and directly to Christ his only Saviour, who had died for his sins, risen for his justification, and ever lived to make intercession for him. Deeply interesting extracts from these letters may be found in the Life of Goodwin. The young scholar who had so often resisted the appeals of Mr. Price, and had determined to preach against his doctrine when he found an opportunity to do so at Lynn, was thus led by that humble and holy man to count all things but loss, even his learning and eloquence, for the excellency of the knowledge of Christ Jesus his Lord.

The conversion of Goodwin suggests three important lessons :

1. We may observe how completely the strongest passion of his soul was subdued by the grace of God. Referring to a maxim of Dr Preston, he says, "Of all others, my master-lust was mortified." By his master-lust he meant no immoral propensity as men regard immorality, but his desire

to obtain distinction and honour by eloquent preaching. This desire, which by many would be regarded as innocent, or even as laudable, appeared to him inconsistent with unreserved consecration to the service of God. He no longer sought his own things, but the things of the Lord Jesus. From that time, he studied, and preached, and lived as not his own, but bought with a price, even with the precious blood of Christ. Selfseeking in every form, and especially in the form in which it had been his easily besetting sin, was abhorrent from his renewed heart. Surrendering his love of literary distinction and popular applause, he also renounced all expectation of preferment in the Church or in the University. His preaching assumed a new form. It became the simple, earnest, faithful preaching of salvation by grace through faith in our Lord Jesus Christ. When, many years afterwards, he was appointed President of Magdalen College, Oxford, he was unwilling to accept the appointment, and was induced to do so only by the remembrance of

the

many instances in which his early ministry had been made effectual in the conversion of the scholars of Cambridge. Academical preferment, so alluring to him before his conversion, never afterwards occupied his thoughts.

2. The experience of his conversion had considerable influence in forming or modifying his theological system. The religious opinions of good men are frequently moulded by their experience of the work of the Spirit upon their hearts. If they have felt that Spirit coming over them in answer to their prayers, and COoperating with their own efforts,-if

they have been brought to renounce sin, and to accept Christ by a process so gradual that every movement of the Spirit seems to act simultaneously with their own endeavours, they are naturally induced to look favourably upon Arminian views of Christian doctrine. So it was with John Wesley, with Fletcher of Madeley, and with many other evangelical Arminians. But if, on the contrary, they have been unexpectedly stricken with a sense of guilt they know not how, and have been brought to feel the power of God working upon them without being conscious of having previously sought His grace, so that they have been impelled to renounce their sins, and made, as by a miracle, to rejoice in Christ, they frequently regard the work of the Spirit as subduing their wills, not strengthening them, mastering their souls, not cooperating with them. In this manner the experience of Augustine, of Martin Luther, and of many others, has appeared in the decided character of their theology. Good men, on both sides, interpret Scripture by the teaching of their own hearts quite as frequently as by the appliances of logical reasoning or critical learning.

The experience of Goodwin, as he relates it himself, may illustrate both parts of this statement. It had two sides, one favourable to Arminianism, the other to Calvinism; the former belonging to his early strivings, the latter to his decided conversion. His earlier religious feelings, closely associated with his own desires and endeavours to become a true Christian, and excited on occasions of special devotion, as when he was preparing for the sacrament, led him to regard favourably the Arminian doctrine,

which was then exciting a great deal of controversy in the University. His son "often heard him say that, in reading the Acts of the Synod of Dort, and taking a review of the first workings of grace in himself, he found them consonant with the Arminian opinions; but comparing his own experience" (that is, in what he regarded his conversion) "with the doctrines of the orthodox divines, he found the one perfectly to agree with the other. It was this inward sense of things, out of which a man will not suffer himself to be disputed, that established him in the truths of the gospel." Whether it be right or wrong to submit religious doctrines to this subjective test, few truly religious men can refrain from doing so. To this origin we may trace his decided, but not extravagant or bigoted Calvinism.

3. On his being brought through deep and sorrowful convictions of sin to the full enjoyment of faith in Christ, his preaching became exceed

ingly useful in the conversion of sinners and the guidance of inquirers. He began to speak from the fulness of his heart. He preached earnestly, for he preached a full and free salvation which had been the life and joy of his own soul. He preached experimentally, for he preached as he had felt, and tasted, and handled of the good word of life. His great desire was to convert sinners to Christ; he thought no more of the applause, reputation, or honour, which had been so precious to him: he desired to know nothing among men, save Jesus Christ and Him crucified. God gave testimony to the word of his grace. The scholars of the University crowded to hear him, and many were brought by his preaching to the acknowledgment of the truth, of whom not a few became eminent preachers of the gospel. He soon openly united himself with the Puritan party in the University, and zealously promoted its interest.

gantly called Catholic Christendom. The conference between certain members of the English and the Greek Churches, which, though it appears ultimately to have come to grief, was a very marked indication of the spirit prevailing in some quarters, and finding its representatives even on the Episcopal bench. Dr. Pusey's Eirenicon, and even more significant, the formation of the A. P. U. C., that is, the Association for the Promotion of

the Unity of Christendom, still more clearly reveal the growth of an earnest desire for the healing of the old breaches between the Eastern and the Western, and the Roman and the Anglican Churches, as well as the belief that the time has come when such an attempt may be made with some feasible prospect of success. This A: P. U. C. is a phenomenon of the times, with which most of our readers are doubtless unacquainted. It does not indulge in great demonstrations, and has done very little to attract public attention. It works more secretly and subtly, but manifestly with considerable results. Though it is only eight years old, it numbered at the beginning of last year 7,099 members, of whom nearly 6,000 are members, many of them clergy, of the Church of England. We would fain hope that in another respect it has something of the character ascribed by some to the cattle plague, and that having reached its highest point in 1862, during which year 1,393 new members joined it, it has since come to lose something of its contagious power. At all events, in 1863 there were only 1,202 additions, in 1864 only 929; our satisfaction, however, in the last statements being qualified by the fact that in it, as in some recent reports of the physical epidemic, the returns are said to be not quite complete. But why, it may be asked, find in this matter of congratulation? Is it not eminently desirable that the Christian Churches of all lands should thus be gathered into one? Is there no common meeting-place for those who profess to have one Lord, one faith, one baptism? Have not contentions and schisms lasted quite long enough, and may we not reasonably

desire that some more excellent way should be found, and commend the men who, under great discouragements, and despite many obstacles, are seeking to find it? Our readers shall judge for themselves when we have put before them some of the facts of the case.

This association was formed under the presidency of a Scotch bishopno prelate of the Anglican Church, we may suppose, being inclined to commit himself to the movement in its preliminary stages. The resolution as to the bond of fellowship was moved by a Roman Catholic layman, and found supporters among members both of the Greek and Anglican Churches. The declaration which is signed by every member is as follows: -"I willingly join the Association for the Promotion of the Unity of Christendom, and undertake to offer the holy sacrifice once in three months (this clause being signed of course only by priests), and to recite daily the above prayer for the extension of the same." The real character of the movement is therefore not concealed. Anglicans, indeed, appear to be the principal promoters, but we are told "the Holy Father gave his blessing to the scheme when first started," and "the ex-patriarch of Constantinople and other eastern prelates have approved of the association." they might, for it is sufficiently manifest that they have everything to gain, and nothing to lose, by an effort which proposes to hand England back, so far as these gentlemen can do it, bound hand and foot to the superstitions of medievalism, and the authority of the Papacy. It is a sufficiently significant fact that 6,000 English gentlemen, including among them

Well