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William Gouge
William Gouge (November 1, 1575 – December 12, 1653) was an English Puritan preacher, scholar, and author whose 45-year ministry at St. Ann Blackfriars in London made him a leading voice in 17th-century Reformed theology. Born in Bow, Middlesex, to Thomas Gouge and Elizabeth Calton, he grew up in a devout family tied to the merchant class—his father a liveryman of the Wax Chandlers. Educated at Felsted School, Eton College (1590–1595), and King’s College, Cambridge (B.A. 1598, M.A. 1602), Gouge excelled in classics and theology, mastering Hebrew and Greek. Ordained around 1607, he married Elizabeth Calton (possibly a cousin) in 1604, fathering 13 children, seven of whom survived infancy, despite losing her to childbirth complications in 1626. Gouge’s preaching career began in 1608 when he succeeded Stephen Egerton as rector of St. Ann Blackfriars, a Puritan stronghold near St. Paul’s Cathedral, where he served until his death. Known for his methodical, practical sermons—delivered twice on Sundays and once midweek—he drew diverse crowds with expositions of Scripture, notably a 15-year series on Hebrews published posthumously as A Learned and Very Useful Commentary on the Whole Epistle to the Hebrews (1655). His most famous work, Of Domestical Duties (1622), outlined Christian family roles, sparking debate for its strict views on wifely submission. A Westminster Assembly member from 1643, he helped draft the Westminster Confession, advocating Presbyterian governance over episcopacy.
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William Gouge preaches about the three ways covetousness is practiced: in getting, in keeping, and in spending what one has. He explains that wealth obtained unconscionably or immoderately is a sign of a covetous heart, providing examples from biblical stories such as Achan, Ahab, and Judas. Gouge emphasizes that any acquisition through force, fraud, stealing, lying, or other dishonest means stems from covetousness, revealing an excessive desire for more. He warns against immoderate pursuit of worldly goods at the expense of neglecting spiritual treasures, citing instances where temporal concerns were prioritized over spiritual matters.
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Of the Practice of Covetousness in Getting Wealth
Covetousness is practiced three ways: 1. In getting. 2. In keeping. 3. In spending what a man hath. 1. When wealth is gotten unconscionably or immoderately, it is a sign of a covetous heart. That is said to be unconscionably gotten which is gotten against any duty whereunto conscience is bound, as- 1. Against any particular precept. Therein Achan covetously transgressed, Josh. vii. 21. 2. Against piety; as they which buy and sell on the Sabbath-day for gain, Neh. xiii. 16. 3. Against justice; as Ahab, who by Naboth's unjust death got his vineyard, 1 Kings xxi. 19. 4. Against charity; as the rich man that took the poor man's sheep to entertain his friend, 2 Sam. xii. 6. 5. Against equity; as Gehazi, who got that which his master refused, 2 Kings v. 20. 6. Against truth; as Ananias and Sapphira with a lie kept back part of that which was devoted to the church, Acts v. 2. 7. Against all these; which was Judas his sin in betraying his Master for thirty pieces of silver, Mat. xxvi. 15. Whatsoever is by force or fraud, by stealing, lying, or any other indirect course gotten, is an effect of covetousness. It argueth an over-greedy desire. If it were not so, no means would be used but that which is lawful; and in the use of them men would depend on God, and be content with that portion which he by his providence affords them. An immoderate getting is, when men spend their wit, pains, and time in getting the goods of this world, and rather than fail, lose their meal's meat, and sleep, and other refreshments, yea, and neglect the means of getting heavenly treasure: they are only and wholly for the things of this world. If spiritual and temporal blessings cannot stand together, temporals shall be preferred and spiritual neglected: as the Gadarenes, for fear of losing more swine, prayed Christ to depart from their coast, Mark v. 17; and they who, for their farm and oxen's sake, refused to come to the Lord's supper, Luke xiv. 18, &c.
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William Gouge (November 1, 1575 – December 12, 1653) was an English Puritan preacher, scholar, and author whose 45-year ministry at St. Ann Blackfriars in London made him a leading voice in 17th-century Reformed theology. Born in Bow, Middlesex, to Thomas Gouge and Elizabeth Calton, he grew up in a devout family tied to the merchant class—his father a liveryman of the Wax Chandlers. Educated at Felsted School, Eton College (1590–1595), and King’s College, Cambridge (B.A. 1598, M.A. 1602), Gouge excelled in classics and theology, mastering Hebrew and Greek. Ordained around 1607, he married Elizabeth Calton (possibly a cousin) in 1604, fathering 13 children, seven of whom survived infancy, despite losing her to childbirth complications in 1626. Gouge’s preaching career began in 1608 when he succeeded Stephen Egerton as rector of St. Ann Blackfriars, a Puritan stronghold near St. Paul’s Cathedral, where he served until his death. Known for his methodical, practical sermons—delivered twice on Sundays and once midweek—he drew diverse crowds with expositions of Scripture, notably a 15-year series on Hebrews published posthumously as A Learned and Very Useful Commentary on the Whole Epistle to the Hebrews (1655). His most famous work, Of Domestical Duties (1622), outlined Christian family roles, sparking debate for its strict views on wifely submission. A Westminster Assembly member from 1643, he helped draft the Westminster Confession, advocating Presbyterian governance over episcopacy.