Notices and Acknowledgments. Received-ZONA-CANDIDUS-AN OLD POOR LAW ADVOCATE, &c. We have not seen the Prize Essay, of which CLERICUS desires our opinion; and we have not so favourable an idea of Prize Essays in general, as to go out of our way to seek for them, especially when we have so many valuable publications which our limits will not allow us to review. We regret to hear from our esteemed correspondent, that the attack made upon the London Hibernian Society by a printed circular sent round to all its auxiliaries, and to which we obscurely alluded in our last publi cation, has been attended with injury to the Society's funds. We cannot but hope that this defalcation is only temporary; but it is to as most melancholy, that at a time like this, any professing friends of scriptural education should be induced to withhold their support from an institution which is at once the most efficient in its plans, and the most economical in its management of any society with which we are acquainted. It is indeed a strong objection to the multiplication of societies, that every new society at present must have an establishment. There is no conducting an extensive correspondence without an able secretary. Auxiliaries and associations must be visited by a travelling agent, and there must usually be one or more clerks and assistants according to the magnitude of the society. It may at first sight appear economical to drag on with an insufficient staff; but if every hundred pounds thus saved in the society's expenditure is attended with a loss of three, four, or five hundred pounds to the society's income, the great object for which the society was instituted, must of course be materially injured. This, we know, has been the case with the London Hibernian Society. We know that pulpits have been offered for which preachers could not be found; and that auxiliaries might have been formed, but which were not established in consequence of the committee not being enabled to provide suitable agents and visitors. Nor should it be forgotten, that unless the plan of visiting auxiliaries be judiciously arranged, the travelling expenses will be enormously increased. One object the circular strongly urges, is the transferring the management of the London Hibernian Society's funds, &c. from the Committee in London, to a Committee in Dublin. This idea has been repeatedly advocated and a Dublin Committee was at one time formed. The expence, however, of Irish management increased so fearfully, that the London Committee found it indispensable to retain the control of the expenditure in their own hands. The society on its present plan affords instruction to its day scholars at about half-a-crown per head, per annum. Remove the management to Dublin, the expense will soon amount to double or treble the sum. We are free to confess, that the London Hibernian Society is, in our view, the first of Irish institutions on account of its superior efficiency, and its exceeding economy. And we have no hesitation in adding that the conduct of the London Committee has invariably been regulated with a single eye to the welfare of the Society-that they have ever diligently studied economy, and that the appointment which has given rise to this attack was a wise, and we doubt not, will eventually appear a most suitable appointment. CHRISTIAN GUARDIAN AND Church of England Magazine. DECEMBER 1838. MEMOIR OF THE REV. DR. GOUGE. FORMERLY RECTOR. OF ST. ANN'S, BLACKFRIARS, LONDON. MR. WILLIAM GOUGE was born at Stratford-Bow, in the county of Middlesex, Nov. 1, 1575. In his younger years he was at first trained up at St. Paul's School in London, whence he was removed to Felsted in Essex, and instructed under the ministry of his maternal uncle, Mr. Ezekiel Culverwell, under whom his mind was seriously and permanently impressed. From Felsted he was sent to Eton, where he continued six years, during which he was more than ordinarily studious and industrious, devoting his holidays to literary pursuits, and finding in them greater delight than others in their customary recreations. He was at this time, says his biographer, possessed with a holy fear of God, conscionable in secret prayer, and sanctifying the sabbath, and much grieved at its profanation by public sports and recreations then too much allowed. From Eton he was elected to King's College, Cambridge, where he commenced his residence in 1595. Here he addicted himself especially to the study of Logic, and acted a conspicuous part in the scholastic disputations which were then regularly held in the different schools of the university. During the first three years of his residence, he was not absent from DECEMBER 1838. 3 L the college walls a single night, but after his election to a Fellowship, he allowed himself greater liberty, and went out to visit his friends. During the nine years he resided in college, he was never absent from the morning prayers in chapel, except when he went out of town: these prayers then took place at half-past five in the morning; but Mr. Gauge used to rise so long before, that he gained time for his private devotions, and for reading his morning portion of Scripture. Accustoming himself to read every day fifteen chapters, namely, five before chapel in the morning; five after dinner, before applying to his ordinary studies, dinner being in those days at an early hour in the forenoon; and five before he went to bed. Often when he could not sleep during the night, he would in his mind run through distinct chapters of Scripture in order, as if he had heard them read, so deceiving the tediousness of waking, depriving himself indeed of the sweetness of his sleeping hours, though by a better and greater sweetness; for he found the meditation of the word sweeter to him than sleep. Nor did he rest satisfied with merely the reading of large portions of the word of God, but accus tomed himself to arrange under distinct heads, the various passages of Holy Writ, which he carried about with him in a little book, which served at once to refresh his memory, and furnish him with subjects of meditation. He devoted also certain times to the study of difficult passages of Scripture, in order to ascertain their true meaning, and he thus became apt and exact in Scriptural knowledge, and he carefully inserted in an interleaved bible, those observations and interpretations which appeared to him important. He applied himself also with great diligence to the study of Hebrew, in which he attained such proficiency, as to become able to teach others also; and when appointed reader of Logic and philosophy in his college, he strictly observed the times enjoined by the statutes, and made conscience of never neglecting any duty which they appointed. His example in this respect provoked the emulation of others who had formerly been negligent and superficial in the instructions they were statutably required to give. Mr. Gouge's mind was so attached to these studies, and he experienced so much satisfaction in his residence at the university, that he purposed within himself to continue there many years, or perhaps for his whole life: but his father very much wished him, after he had been some time Master of Arts, to leave the university, and enter into the marriage state; and accordingly he at length complied with his father's wish, and married the orphan daughter of Mr. Henry Coulton, a citizen and Mercer of London, with whom he lived two and twenty years in much love and peace, and by whom he had seven sons and six daughters; of whom eight lived to men and women's estate, and were all well trained up and sufficiently provided for. Mr. Gouge committed the whole care of providing for his family to his wife, himself only minding his studies, and the weighty affairs of his heavenly calling. God by his providence thus overruled the desires of Mr. G.'s father for the good of his church, for though Mr. Gouge was late before he entered upon his ministry, he most probably entered upon and exercised that holy function many years sooner than he otherwise would. So highly did he esteem his holy office, that it was his earnest desire and daily prayer to Almighty God, that his six sons who lived to grow up might all have been preachers of the gospel, for he himself found such comfort and content in that calling, as he thought there could no greater be found in any other, having often professed that he found in it the greatest pleasure, and was wont to say to divers honourable persons, and particularly to Lord Coventry, the keeper of the Great Seal, that he envied not his place nor employment. The government of his family was exemplary. His house was another Bethel: for he not only made conscience of morning and evening prayer, and reading the word in his family, but also of catechizing his children and servants, so that his children found him as well a spiritual as a bodily father. Yea, never any servant came to his house, but gained a great deal of knowledge; so likewise did sundry others, whose parents desired for them the benefit of his instructions. He was especially attentive to the Lord's day, and that not only in the observance of public duties, but also in continuing the sanctification of it by private duties of piety in his family, and secret in his closet. As he did forbear,' says his biographer, to tarry at home for dressing any meat on the Lord's day for any friends, were they mean or great, few or many.' After his public services were ended, diverse neighbours not having means in their own families, assembled in his house, where he repeated in a a familiar manner the discourses, by which many were more benefitted than by the first hearing. After which he used to visit such of his parish, as were sick or disabled by pain and weakness, from attending public ordinances; with each of these he would discourse on some heavenly and spiritual subject, suitable to their condition, and after that pray by them; wherein he had a more than ordinary gift, being able in fit words and expressions to commend their several cases unto God, and to put up petitions suitable to their several needs. His constant course was to pray thrice every Lord's day in his family, and that in a solemn manner, namely, in the morning and evening, and after his repetition of the sermons. Mr. Gouge was ordained in the thirty-second year of his age, and about a year after, namely, in June 1608, he was appointed to the church of Blackfriars, London, where he continued to his dying day, which was forty-five years and a half, never having any other ministerial employment, though he was offered repeatedly, valuable preferment, and among others the situation of Provost of King's College, Cambridge, all which he declined, saying it was the height of his ambition to go from Blackfriars to heaven. His manner of coming to Blackfaiars is thus related. The parish being destitute of a preaching minister, Mr. Hildersham being in company with some of the principal parishioners, told them, that there was one who lived in Stratford, and had no charge, that might be fit for them. Upon this, divers of them went to Strat ford upon the Lord's day where Mr. G. frequently preached to help the minister who was there; by these parishioners of Blackfriars Mr. G. was so well liked that upon their report he was unanimously chosen their minister. Before Mr. Gouge's coming to Blackfriars, the parishioners had not so much as a church of their own, in which to hear the word of God, nor any place to bury their dead, but by his means the church, the church porch, the minister's house, and the church-yard, all which they had before upon courtesy, were purchased, so that they all now as a proper inheritance belong to the parish of Blackfriars. Five years after, the old church being found too small, was enlarged to nearly double the size by purchasing some adjoining rooms, and the expence of purchasing, rebuilding, and finishing, which amounted to more than £1500, was defrayed, partly by the collections at his lectures, partly by letters written to his friends, and the contributions of the parishioners without any brief for public collections. At his first coming to Blackfriars, he preached twice on the Lord's day, and once on the Wednesday morning when he was usually attended by divers city ministers, and sundry pious and judicious gentlemen of the Inns of Court, besides many well disposed citizens, who in multitudes flocked to his church. Yea, such was the fame of his ministry, that when the godly Christians of those times came out of the country into London, they thought not their business done until they had been at Blackfriars lecture. And such was the fruit of his labours, that many of his auditors have confessed that the first seed of grace was sown in their souls by his ministry. Herein God wonderfully honoured him in making him an aged Father in Christ, and causing him to beget many sons and daughters unto righteousness; for thousands have been converted and built up by his means. He was indeed eminently faithful and laborious so long as he was able to go up into the pulpit. As a tree planted in the house of the Lord fruitful even in old age. He was often wont to say in his latter days, that he could preach with more ease than get into the pulpit. His preaching was always very distinct, first opening the true literal sense of the text, then giving the logical analysis of it, next gathering such proper observations as thence arose, and profitably and spiritually applying the same. He particularly excelled in the logical resolution of his text, and in clearing difficult and doubtful places as they came in his way. His life and conversation were most exemplary, practising what he preached unto others, and living over his sermons, so that his doctrine and practice concurred, and went hand in hand together. On the eve before each monthly communion, he used to preach a preparation sermon; and before admission to the sacrament of the Lord's Supper, he used to go to the houses of the better sort of his parishioners, and appoint a time for them and their whole families to meet together, when he might make trial of their fitness for the holy sacrament. He used also to appoint several small families to meet together for the same purpose, nor would he ever admit any of the younger sort to the sacrament till he found them in his judgment fit for it. Though he gave himself much to his studies, and carried himself peaceably, yet he wanted not those that did envy or malign him and took all occasions of doing him what mischief they could. Thus in consequence of having published a book by Sergeant Finch on the calling of the Jews, he was com mitted for nine weeks to prison, King James supposing that the Serjeant had in that book declared that the Jews should have the government over other nations. Mr. Gouge was in consequence induced distinctly to declare his own opinion about the calling of the Jews, which he did in the following propositions, which being examined and approved by Archbishop Abbot, the Doctor was released from prison : 1. All that I can gather out of the Holy Scriptures, for the calling of the Jews, importeth no more than a spiritual calling to believe in Jesus Christ, and embrace the gospel. 2. This their spiritual calling may be called an outward glorious calling in regard of the visibility, and generality of it: to put a difference betwixt the promised calling of the nation, and the continual calling of a few persons; for in all ages since the rejection of the Jews some few here and there have been called. Thus the calling of the Gentiles in the Apostles' time, when Christians had no pompous civil government, was an outward glorious calling, by reason of the visible famous churches which they had. 3. It is probable, that at or after their calling, they shall not be scattered as now they are: but be gathered together into churches and be freed from the bondage and slavery wherein they have been many years together. 4. To give them a sovereignty over all the whole church, seemeth to me to be derogatory to that absolute sovereignty which the head of his church hath, in whom the promises of the perpetuity of David's sceptre, of the extent of his dominion, of the subjection of all nations, are accomplished. 5. To set down the distinct time, place, and other like circumstances of their calling, needeth more than an ordinary spirit, and implieth too much curiosity. |
