CHAPTER XVII.

Cosin-Drusius-Whitsunday 1616-The King at Burleigh-on-the Hill-Andrewes a Privy Councillor―Thomas Earl of Arundel— Amner-Beale-The King's Progress to Scotland-Andrewes at Durham 1617.

JOHN COSIN, at the Restoration Bishop of Durham, one of the most diligent ecclesiastical antiquaries of his age, was in 1616 invited both by Bishop Andrewes and by Overall, Dean of St. Paul's, to become his librarian. He attached himself to the latter. The Deanry of St. Paul's offered facilities of literary intercourse with the learned both of our own nation and of the Continent, perhaps above any other ecclesiastical residence.

On February 12 died the learned John Drusius, one of those eminent foreigners who are said both by Bishop Buckeridge and by Isaacson to have enjoyed the patronage and munificent friendship of Andrewes. He came over to

England from Flanders in 1567, was admitted of the University of Cambridge August 3, 1569, and on his return from France 1572, was entered at Merton College, Oxford, and read lectures on Hebrew, Chaldee, and Syriac at Merton and Magdalene Colleges, and afterward in the Public Schools; but in 1576 he left Oxford for a Professorship at Leyden, and thence removed to the University of Franeker, in Friesland. At Franeker Sixtus Amama succeeded to some share of his reputation.

Andrewes was called upon as usual to preach before the

King at Whitehall on Easter-day, March 31. His sermon on this occasion is not so remarkable as many that preceded it. But whatsoever is his subject it is sure to be amply illustrated in his hands.

Upon Whitsunday, May 19,' he preached before the King at Greenwich, upon our Lord's words to his Apostles, Receive the Holy Ghost. In the introduction he says, "Now what is here to do, what business is in hand, we cannot but know, if ever we have been at the giving of holy orders. For by these words are they given, Receive the Holy Ghost, whose sins ye remit, &c., were to them, and are to us even to this day, by these and by no other words. Which words, had not the Church of Rome retained in their ordinations, it might well have been doubted (for all their Accipe potestatem, &c., Receive thou authority to sacrifice for the living and for the dead,) whether they had any priests at all or no. But, as God would, they retained them, and so saved themselves. For these are the very operative words for the conferring this power, for the performing of this act." He next refutes the Romish tenet that holy orders are a sacrament, denying that it confers grace, the grace being but in office or function. Again, Christ alone instituted sacraments, but this ceremony he instituted with breathing upon the parties, which ceremony hath since been changed to laying on of hands. But such a change is inadmissible in a sacrament.

Very full of meaning is his unfolding the symbol of wind and of breath as betokening in Scripture the Holy Ghost. "For as for this let it not trouble you, that it is but breath, and breath but air, and so, one would think, too feeble; as indeed what feebler thing is there in man than it? The more feeble, the more fit to manifest his strength by. For, as weak in appearance as it is, by it were great things brought to pass. By this puff of breath was the world blown round about. About came the philosophers, the orators, the emperors. Away went the mist of error; down went the idols and their temples before it."2

With equal beauty does he apply in the patristic manner By a mistake the 20th' in the folio edition.

2 p. 690.

to the Apostles the words of the 8th Psalm, Out of the mouth of babes and sucklings hast thou ordained praise.

In this sermon, as elsewhere, he removes the gross notion of the real presence, insisted on even now by not a few. Christ's body is received, he says, even as the Holy Ghost was, that is, not the substance but the virtue of it. Both are "truly received in the same sense." So too Jeremy Taylor on the Real Presence. He also notes how this passage condemns those who are sent only by themselves, who take that to them which none ever gave them.

The Spirit of Christ, he observes here as elsewhere, is not an artificial but a constant principle and power working upon the will: "Of ourselves to move: not wrought to it by any gin, or vice, or screw made by art. Else we shall move but while we are wound up for a certain time till the plummets be at the ground, and then our motion will cease straight. All which' (but these last especially) are against the automata, the spectra, the puppets of religion, hypocrites. With some spring within their eyes are made to roll, and their lips to wag, and their breast to give a sob. All is but Hero's pneumatica, a vizor, not a very face; an outward show of godliness, but no inward power of it at all."

The grace of apostleship he interprets to be the office itself, for it is a grace to be a conduit of grace any way. The anointing was no inward holiness, "but the right of ruling only. So here it is no internal quality infused, but the grace only of their spiritual and sacred function. Good it were and much to be wished, that they were holy and learned all; but if they be not, their office holds good though." These again as conduits may, by transmitting the water, make the garden to bear both herbs and flowers, though themselves never bear any. Those who built the ark were yet drowned themselves.

In the month of August our prelate was in attendance upon the King at Burleigh-on-the-Hill, and on Monday the 5th, the anniversary of the Gowrie Conspiracy, preached before him from the 2nd chapter of Esther. Ahasuerus Bishop Andrewes takes to be the same with Artaxerxes 1 Alluding to the six preceding distinctions.

Longimanus. He notes in this discourse how contrary the Romish doctrine of the seal of confession is to the 1st verse of the 5th chapter of Leviticus, and altogether unchristianizes the Romanists.

But though this may by some be condemned in him as inconsistent with some passages in his works, and as against certain favourite opinions respecting the essential nature of the Apostolical succession, it is no more than the Holy Ghost doth, when by St. Paul he asks, "What agreement hath the temple of God with idols?" So Bishop Andrewes, speaking of Bellarmine and King James, "The King in die hoc (in this day) neither heathen, I am sure, nor that can have the least touch of idolatry fastened on him. He that shamed not to say 'No Christian,' and hath been fain since to eat his word; he durst not say an idolater, that would soon have rebounded back upon himself. And no idolater is a Christian, nor Christian an idolater, I am sure.'

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This is one of many instances in which the truth will force itself a way out of the pulpit, however it may be racked or fettered in the Schools. Even Laud (according to Stillingfleet in his preface to his work on The Idolatry of the Romish Communion) held the Romanist to be an idolater. Idolatry excluded from the Jewish Church, and it is incumbent for those who maintain that the practice of it is compatible with Christianity to shew their warrant out of the Holy Scriptures. On the following day the King knighted at Burleigh Sir Francis Bodenham.1

On September 2nd Bishop Andrewes ordained Edward Catherall, M.A., deacon, and William Beale, M.A., and Humphrey Tovey, M.A., priests, in the chapel of Downham Palace. Catherall was B.A. of Jesus College 1614. One William Tovey, B.D., occurs as Prebendary of the first stall

1 2 Cor. vi. 16.

2 p. 569, 5th ed. Lond. 1661.

3 A family of this name, called from the village of Bodenham between Leominster and Hereford, gave sheriffs to the county from the 3rd of Henry the Fourth to the 35th of Elizabeth inclusive. Arms: Azure, a fess between three chess-rooks, or.

• Univ. Reg. Cambridge.

pull down the spirit to earth, but that the spirit should exalt the flesh to heaven."1

He reminds his courtly audience how all are ready to seek on earth the things above, as the sons of Zebedee sought a place on earth at Christ's right hand, "not so much as goodwife Zebedee's two sons (that smelt of the fisher-boat), but means was made for them to sit there."

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In the following we meet with his own peculiar force and ingenuity: "And if Nature would have us no moles, Grace would have us eagles to mount where the body is. And the Apostle goeth about to breed in us a holy ambition, telling us we are ad altiora geniti, born for higher matters than any here therefore not to be so base-minded as to admire them, but to seek after things above. For, contrary to the philosopher's sentence, Quæ supra nos nihil ad nos, Things above they concern us not; he reverses that; yes (and we so to hold), Ea maximè ad nos, They chiefly concern us." The things, he says, we chiefly seek, are with Christ above; rest and glory. Most felicitously does he observe that it is only in heaven that these are found in union. Here rest is inglorious, and glory is restless. There they dwell together, and that for ever and ever.

The 5th and 6th April Casaubon was with the King. On Wednesday the 7th he dined with Overall at the Deanery, St. Paul's, with his wife and Grotius. Much conversation passed between them. On Thursday the 8th Grotius called upon Andrewes at Ely House. There were present Dr. Steward, about this time Fellow of All Souls' College, having been a Commoner of Magdalene Hall, Oxford, in 1608, Dr. Richardson, Master of Peterhouse, the Regius Divinity Professor at Cambridge, and another divine. Archbishop Abbot, who mentions this meeting in a letter to Sir Ralph Winwood, adds that Grotius surprised them all by his freedom and loquacity.2

On Friday the 9th Casaubon was at court, and complains

2 Abbot to Sir R. Winwood, June 1, 1613. Winwood's Memorials, vol. iii. p. 459.