3rd book of Irenæus against Heresies, as shewing that he held the distinction of the episcopate and of the presbytery. Towards the beginning of his discourse he reprobates the great abuse of preaching by the idle and unlearned in those times; he also admonishes his audience of the need they have to look well to their flocks, and remarks that the narrow scrutiny of their lives and manners so common amongst the laity is the effect of their remissness in their pastoral charge. Nobly does he urge the consideration that "this congregation which we call the Church and which so many amongst us so lukewarmly and slothfully tend, are, if we believe Peter, partakers of the divine nature, (2 Pet. i. 4); if John, citizens of heaven; if Paul, the future judges of the angels," 1 Cor. vi. 3. Towards the end of this discourse he animadverts upon the boldness of some who at that time ventured to impugn the doctrine of the Holy Trinity. Next he speaks, and that in the very strongest terms, of the Romish emissaries, and of the unaltered spirit of Rome still thirsting for blood. After this he notices the factious spirit of the Puritans, more ready to give laws to the Church than to receive them. He speaks of some who made light of the Sacraments and treated them as superfluous, proscribed the Apostles' Creed, would not use the Lord's prayer, and sought to introduce a state little better than anarchy itself. He predicts that if these evils are not restrained our Sion will soon be turned into Babel.

He next faithfully reproves the evil custom of admitting unfit persons to the ministry, men whose lives are a scandal to the Church, and the cause, as he admits, of loud complaint, and that not without foundation. Nor does he spare the bishops themselves, but alludes very openly to the iniquitous and impious practice of that age, of bishops, on their advancement to their sees, impoverishing their bishoprics by inequitable exchanges of estates for great tithes,' &c. Indeed, queen Elizabeth first strove to deteriorate by this kind of temptation the whole prelacy, and then punished the natural effect of her own misconduct, the popular contempt that was

1 Opuscula, pp. 40, 41.

cast upon her prelates, and that tended more perhaps than any other cause to strengthen the Puritans. This very year Dr. Marmaduke Middleton, Bishop of St. David's, was suspended by the High Commission Court.

Of the Convocation, Collier relates that, "excepting the grant of two subsidies little or nothing was done. On the 11th of April, the day after the dissolution of Parliament, the Convocation was dissolved by the queen's writ."1

3

4

On March 21, Dr. Andrewes, with Dr. Parry, afterwards Bishop of Worcester, Dr. Philip Bisse, Archdeacon of Taunton, and Dr. Thomas White, Prebendary of Mora and Canon Residentiary of St. Paul's, was sent to Mr. Henry Barrow to exhort him to recant his errors. This conference took no effect, and so on April 6th, Barrow and John Greenwood, the one a layman the other in holy orders, were executed at Tyburn. These men, from the enumeration of their delinquencies as recorded by their judges, deserved rather to be sent to Bedlam than to Tyburn. They held that "the Church of England was no true church, and that the worship in this communion was downright idolatry; that praying by a form was blasphemous, and that all those who make or expound any printed or written catechisms, are idle shepherds." Their more venial offences were the maintaining that every parish should choose its own pastor, that every lay elder is a bishop, with other points of 'schismatical and seditious doctrine,' as their indictment ran.

On Friday, March 30th, Dr. Andrewes preached before

1 Jer. Collier's Eccl. Hist. vol. ii. p. 637.

2 Installed 23rd May, 1584. He was also Sub-dean of Wells, and probably an ancestor of Dr. Philip Bisse, Bishop of St. David's and Hereford in the last century. He was born in Somersetshire, was elected a demy of St. Mary Magdalene's College, Oxford, 1570, aged 18, was chosen a fellow when B.A. in 1574, M.A. 1577, became a noted preacher in Oxford and London. He succeeded Justinian Lancaster as Archdeacon of Taunton in 1584. He died about the beginning of 1608. His son James was rector of Croscombe, near Wells, 1623, on the death of Wm. Rogers.-Wood's Ath. Oxon. ed. Bliss, vol. ii. p. 26.

3 Dr. White died March 1, 1624, and was buried in St. Dunstan's-in-theWest. Being once in trouble, he found a friend in the Lord-Keeper Williams. -Hacket's Life of Williams, p. 88.

Jer. Collier's Eccl. Hist. vol. ii. p. 638.

By a mistake Wednesday in the folio edition of Sermons.

the queen at St. James's, from St. Mark xiv. 4, 6. Andrewes here uncritically follows the conjecture of St. Augustine that this Mary was Mary Magdalene, and the penitent woman mentioned in the 7th chapter of St. Luke's Gospel. He reflects in this sermon upon the prodigality of that age in sumptuous feasting, in princely apparel, in burdensome retinues, in magnificent houses. Alluding to the complaint of Judas, To what end is this waste? he says, "The case is like, when they that have wasted many pounds, complain of that penny waste which is done on Christ's body the Church. Or when they that in their whole dealings (all the world sees) are unreformed, seriously consult how to reform the Church." Again he observes, "The kindliest way to have Judas' complaint redressed, is to speak and labour that Mary Magdalene's example may be followed."

The following year was a time of dearth, as we find from "The renewing of certain Orders devised by the special commandments of the Queen's Majestie for the relief and stay of the present dearth of grain within the Realm in the year of our Lord 1586, now to be again executed this year 1594, &c., published by Christopher Barker. It was probably for a collection on account of this dearth that Andrewes preached in the Court at Richmond, from the parable of Dives and Lazarus, on Tuesday, March 5, 1594. This is indeed one. of the most profitable of his discourses, and contains many topics and illustrations worthy of special observation.

On the following day he preached before the queen at Hampton Court on Remember Lot's wife. He spoke much of the frequency of such relapses, and very ably treated of the peculiar nature and heinousness of her sin and greatness of her punishment. He concluded with a high commendation of the perseverance of the queen as one who had from the beginning of her reign to this time been faithful to the true religion; one "who (like Zorobabel) first by princely magnanimity laid the corner-stone in a troublesome time; and since, by heroical constancy, through many both alluring

1 Sermons, p. 294.

2 By a mistake 1596 in the folio edition of the Sermons.

proffers and threatening dangers, hath brought forth the headstone also, with the prophet's acclamation Grace, grace unto it.'

In November the queen, to satisfy the complaints of her parliament, issued a commission to examine into the state of the ecclesiastical courts. For the diocese of London, Dr. Richard Fletcher, bishop of Worcester, Dr. Andrewes, and Dr. Stanhope, a civilian, were appointed commissioners.

1 Sermons, p. 308.

2 Strype's Whitgift, vol. ii. b. 4, p. 194. Of bishop Fletcher various notices may be found in Britton's Bristol Cathedral, pp. 26-28. Fuller's Worthies (Kent), and Dr. Nares' Life of Burleigh, vol. iii. p. 446. He was of Trinity College, Cambridge, Prebendary of Islington, 1572; Dean of Peterborough 1585; Bishop of Bristol 1589, and Almoner to the Queen; of Worcester 1593; London 1594; died 1596.

CHAPTER IV.

The Lambeth Articles, 1595.-Dr Andrewes' Review of them.-He adopts the Augustinian doctrine as modified by Aquinas.

THE late eminently learned and candid bishop of Lincoln, Dr. Kaye, has observed of St. Augustine, that the high estimation in which his authority was held may be traced equally in the writings of the Reformers and in the discussions. of the theologians at the Council of Trent.' Of the state of our nature after the fall, he observes, that the framers of our Articles not only adopted the opinions, but in the concluding paragraph (of the 10th Article) have used the very language of Augustine.2

Neither is there any adequate proof that any of the Reformers departed from the doctrine of St. Augustine, or differed from one another upon the peculiar and essential tenets of that father, whose theology entered even into all the forms. of devotion that had been used in our own country and over Western Christendom from the fifth century. It may be seen from the Formula Concordiæ itself, which was promulgated and subscribed in 1579, that the original doctrines of Luther were at that time recognized as the unaltered faith of the Lutheran Communion. Melancthon himself in 1551 subscribed to the doctrine of St. Augustine on Original Sin, which doctrine was affirmed in the Saxon Confession, a Confession drawn up by Melancthon himself. He had previously

1 Charges, p. 256. Lond. 1854.

2

3 Pars ii. c. 2 & 11. Francke's Libri Symbolici. Lips. 1847. See Articles 2 and 4, pp. 74-82, in Francke's Appendix.

p. 257.