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their more gentle and reverential natures would not predispose them to the diversity of opinions which, in the fulness of their self-conceit, distinguishes raw schoolboys. Undergraduates of the male sex might have their conscientious difficulties about attending college chapel, and deplore, in feeling] terms, that their fond illusions of the truth of Christianity had passed away with childhood, and left them wishing they could believe; mere wrecks floating helplessly and hopelessly upon a wild waste of waters, without rudder, or compass, or ballast. But it would hardly be so with girls; and we trust that those with whom the solemn responsibility will rest of bringing them "into the light of the glorious Gospel of Christ," will do so heartily and fearlessly. They have a noble opportunity before them of doing a great and mighty work for England, if they approach it in a holy and reverential spirit; and if so, we would most heartily and earnestly bid them God speed. "As a jewel of gold in a swine's snout, so is a fair woman which is without discretion;" and Christian parents who received a daughter back from such an institution, without faith, without fear, without love, " without hope, without God in the world," would feel that worse than "death had come up into their windows, and had entered into their 'homes,' and had cut off their children from without."


Sermons by the late William Goode, D.D., F.S.A., Dean of Ripon. Edited by his Son-in-law, James Metcalfe, M.A., Incumbent of St. Aubyn's, Devonport. London: Hatchards. 1869.

Four octavo pages appended to these Sermons only just suffice to contain the list of "Works by the same Author," comprising ten octavo volumes, and more than forty short treatises, on the great questions which have agitated the Church during the last generation. The Rev. Wm. Goode, D.D., late Dean of Ripon, was one of the most learned, sound, and laborious theologians of the age. His earliest controversial publication was in the year 1833, when the possession of the gift of tongues and other extraordinary gifts of the Spirit was assumed by the Irvingites, and when more than one of the clergy of the Church of England had been involved in the delusion. Mr. Goode's treatise checked its progress in the Church, by showing how often similar delusions had arisen in the Church of Christ and had died away, and by clearly manifesting the fallacy of the modern pretensions, and the heresy connected with the delusion. Many, like ourselves, who were involved in this controversy, and who trembled for the stability of some of our friends, recollect how Mr. Goode's publication seemed to close the controversy with all reasonable minds, and no attempt of any importance to re-open it has since been made. Mr. Goode also published, about the same time, a Life of his father, in an octavo volume. His great work, however, which will have a permanent value as long as Protestant religion lasts, was published in 1842, and is entitled, "The Divine Rule of Faith and Practice; or, a Defence of the Catholic Doctrine, that Holy Scripture has been, since the times of the Apostles, the sole Divine Rule of Faith and Practice to the Church, against the Dangerous Errors of the Authors of the 'Tracts for the Times' and the Romanists, as particularly that the Rule of Faith is 'made up of Scripture and Tradition together/ &c.; in which, also, the Doctrine of Apostolical Succession, the Eucharistic Sacrifice, &c, are fully discussed;" in 3 vols. 8vo. It is a work of immense research into the writings of the Fathers of the Church and of the Reformers. It was his inviolable rule to verify every quotation himself. The work contains a list of nearly 300 books, the edition out of which the extracts are made being specified. This accuracy of quotation, united with a remarkable logical precision of thought and a lucid style of expression, have given to Mr. Goode's controversial works an authority which few other works have ever attained. The late Bishop Blomfield of London was accustomed to rally the leaders of the Tractarian movement with the fact, that they had not attempted to answer Mr. Goode's work. In subsequent years Mr. Goode published several tracts, afterwards collected into a volume, upon the ChurchRate question. Popular tracts followed, in opposition to the "Tracts for the Times," including "The Case as it is," and "Tract No. XC. Historically Refuted." In 1848, Mr. Goode clearly foresaw the contest which was rising upon the authority of the Thirty-nine Articles, and he chose as his antagonist the Bishop of Exeter, publishing two powerful treatises grounded upon remarks which had been made by the Bishop in a Charge and elsewhere, entitled respectively "A Defence of the Thirty-nine Articles," and "A Vindication of the Defence of the Thirty-nine Articles." As soon as the Gorham controversy with the Bishop of Exeter arose upon Baptismal Regeneration, Mr. Goode rendered most important aid to the legal advisers of Mr. Gorham, in maturing the Case submitted to the Court of Arches, which was afterwards carried before the Judicial Committee of the Privy Council. He published also a volume entitled "The Doctrine of the Church of England as to the Effect of Baptism in the Case of Infants," and some lesser tracts upon this subject. At the close of this controversy, the Bishop of Exeter printed an unseemly attack upon Archbishop Sumner; and Mr. Goode, with the full concurrence of the Archbishop, repelled the attack, and in the judgment of many left the Bishop in a humiliated position. In 1857, Mr. Goode anticipated the Ritualistic controversy by a useful volume entitled "Aids for Determining some Disputed Points in the Ceremonial of the Church of England;" and in the same year there appeared "A Vindication of the Doctrine of the Church of England on the Validity of the Orders of the Scotch and Foreign Non-Episcopal Churches." Several minor treatises appeared in connexion with these questions. But discerning the approach of the Romish heresy, which has been of late years unhappily revived in our Church, of a Real Presence in the elements of the Lord's Supper, Mr. Goode put forth his full powers, in an elaborate work of two volumes, upon "The Nature of Christ's Presence in the Eucharist, in opposition to the Fictitious Real Presence asserted by Archdeacon Denison, the late Archdeacon Wilberforce, and Dr. Pusey, &c." In 1858, Mr. Goode strove to take advantage of the tercentenary of the accession of Queen Elizabeth to the throne of England, by a pamphlet which was widely circulated, entitled "Is the Reformation a Blessing? If it is, shall we leave unnoticed the 17th November, 1858, the three hundredth anniversary of its permanent establishment in this country by the accession of Queen Elizabeth?" Several single sermons were published about this time; and amidst these multifarious engagements, he preached, during the years 1854-8, the Warburtonian Lectures, which appeared in 1863 in a learned volume entitled "Fulfilled Prophecy a Proof of the Truth of Revealed Religion; with an Appendix including a Full Investigation of Daniel's Prophecy of the Seventy Weeks." The last publications in the list refer to the Pan-Anglican Conference at Lambeth in 1867; and a note of solemn warning in a tract entitled " Rome's Tactics; or, a Lesson for England from the Past, showing that the great object of Popery since the Reformation has been to subvert and ruin Protestant Churches and Protestant States, by dissensions and troubles caused by disguised Popish agents."

Such is an abbreviated notice of the literary, theological, and ecclesiastical labours of the late Dean of Ripon. The first sentiment which arises in the mind of every true friend of the reformed Church of England should be that of praise to God for raising up such a champion for the truth of the Gospel, and so eminently qualifying him for his work, during the critical times in which his lot was cast. Like many other men who have been honoured by God as chief promoters of His cause, Mr. Goode passed a large period of his life in comparative obscurity, and under the neglect of the dispensers of Church patronage. His first very moderate preferment, St. Antholin's, in the City of London, was given him by Sir R. Peel, with an intimation that a better reward of his useful labours in the Church's cause should be conferred upon him as soon as opportunity offered; but shortly afterwards Sir R. Peel resigned office, and Mr. Goode was obliged to take pupils, and in other ways to eke out his pecuniary resources; for many of his publications entailed a positive loss, and his more successful works realized but a scanty profit. As soon, indeed, as Dr. Sumner became Archbishop of Canterbury, he gave to Mr. Goode better preferment in the City of London, and urgently promoted his appointment by Her Majesty's Government to one of the largest of the City livings. But, humanly speaking, his influence would have been greatly enlarged, and the Church would have acted more worthily towards one of its best supporters and defenders, if he had been placed earlier in life in such a post as he occupied at its close. In 1860 he was appointed Dean of Ripon.

We are presented, in the volume at the head of this article, with a posthumous publication of sixteen selected Sermons. With what expectations do we open the sermons of such a deep and varied scholar, and of so practical and successful a controversialist? If we anticipate displays of learning, or the discussion of deep points in theology or of historical lore, our expectations will be disappointed. We find nothing which displays any extent of reading or thought beyond ordinary men. fie seems in a pre-eminent degree to have studied and followed the divine model :—" And I, brethren, when I came unto you, came not with excellency of speech, or of wisdom, declaring unto you the testimony of God. For I detenniued not to kuow anything among you save Jesus Christ and him crucified." (1 Cor. ii. 1, 2.) The characteristic of these sermons is a witness to the Truth "in simplicity and godly sincerity." They bear the stamp of the Evangelical school. Yet, though Mr. Goode's father was of that school, as well as his father-in-law the Rev. Samuel Crowther, Rector of Christchurch, Newgate Street, it cannot be supposed for a moment that so masculine an understanding as Mr. Goode's would take the statement or even the complexion of doctrines from any deference to human authority. He had deeply studied the Scripture account of the way of salvation, and he happily arrived at those views of Divine truth which precisely coincided with his father's. Mr. Goode's father was a successor, at St. Ann's Blackfriars, of the Rev. William Romaine. Here, then, we have the succession of Evangelical preachers to the third generation, each generation supporting the same views of Divine truth from personal investigation, and a thorough conviction of their conformity with the inspired Scriptures.

It is often asserted that there is a grievous lack of learning amongst the Evangelical clergy. Mr. Goode's name supplies one out of many which may Le alleged in refutation of that charge. As the minister of a small city parish, he had mucb leisure. Had his preferment involved heavy parochial duties, he could not have had time to prepare the many learned treatises which have been published. We might, indeed, have had this volume of unpretending sermons, and the conclusion would have been drawn that, like his brethren, he displayed no learning. The fact is, that the Evangelical clergy, for the most part, are involved in arduous ministerial charges; and the few who have leisure and abilities for deep study, avoid all display, as in Mr. Goode's case, of human learning, while discharging the duty of a minister and ambassador of God.

The deep learning and rare dialectic powers of Mr. Goode, do, however, discover themselves in these sermons, in the clear and forcible language and the well balanced statements with which his views are given.

We add a few specimens of the matter and style of these sermons. We are persuaded the length of our extracts will be excused when they are read as the words of one who was a former Editor of this magazine, and ceing dead yet speaketh in these pages. In a sermon preached in the Chapel Royal, WhitehaD, Easter Sunday morning, 1866, the following passage occurs:—

"It will, perhaps, be asked, if Christ thus rose triumphant from the grave, and has ascended into heaven with all power over earthly and heavenly things given into His hands, how is it that His Church on earth is in the condition in which we see it to be? It is a reasonable inquiry, and one which calls for a direct answer.

"There is much in the present state of that Church to try the faith and patience of the Christian. To one who has not carefully observed the real nature of the Divine declarations and promises respecting the events that were to follow our Lord's departure from the earth—that they are of a mixed kind, foreshadowing much of trial, and division, and confusion, and apostasy, previous to the full establishment of His kingdom—there is much to create doubt and anxiety. As the disciples themselves were disappointed and perplexed at the events that characterized our Lord's earthly course, so are those that come after them staggered at the condition of the Christian Church.

"But one consideration explains it all. The state of the Church

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