Andrews Genealogy and Alliances
BY CLARA BERRY WYKER
DECATUR, ALA.
MRS. JOHN D. WYKER
1917
Methodist Book Concern Press,
Cincinnati, Ohio
From Boston Library, copied and sent me by librarian.
Genealogical Gleanings in England, p. 333:

Johan Andrewes, widow, of the Tower Hill, All Saints Barking, 19 February 1594, proved 14 January 1597. My body to be buried in the choir of All Saints Barking hard by the body of my late husband Thomas Andrewes.

To my son Launcelot Andrewes my best salt with the cover, being silver and gilt. To my son Nicholas one hundred pounds. To my son Thomas Andrewes, . . . one hundred and thirty pounds (and other bequests). To my son Roger one hundred pounds. To my daughter Marie Burrell, wife of William Burrell of Ratclif, shipwright, fifty pounds. To Andrewe Burrell their son, one hundred pounds. To my daughter Martha Andrewes one hundred pounds over and above the two hundred pounds she is to receive of me as executrix of the last will &c of my husband, Thomas Andrewes, her father. To Alice Andrewes, wife of William Andrewes, my brother in law, five pounds. To Thomas Andrewes, second son of Matthew Andrewes, my brother in law, by his first wife, five pounds. To my brother in law William Andrewes and Richard Ireland, sometime my servant, my one third part of the ship called the Mayflower of the burden of four score tons or thereabouts, equally between them, upon condition that they shall aliene or sell the same and that the said Richard Ireland shall follow, attend and be master of the same ship as he hath followed, attended and been master of it heretofore. To Joane Butler, late wife of Robert Andrewes, my brother in law, my hooped ring of gold and to Agnes Butler, her daughter by my brother Robert Andrews my "gimous" rings. To Emma Fowle, my cousin germain five pounds. Lewyn, 5.

(The Launcelot Androwes or Andrewes mentioned in this will was the learned Bishop of Winchester, about whose ancestry a short paper will be found in the Transactions of the Essex Archaeological Society, New Series, Vol. i, p. ^^. — Henry F. Walters.)

Above is followed by will of John Andrewes,
1649.

Page 418:

Lancelot Andrewes, Bishop of Winchester 22 September 1626, with codicils dated 1 May 1626, proved 26 September 1626.

Bequests to the poor of Allhallows Barking where I was born, St. Giles without Cripplegate where I was Vicar, St. Martin's within Ludgate, St. Andrew's in Holborne and St. Saviour's in Southwalk where I have been an inhabitant; to the Master, Fellows and Scholars of the College or Hall of Mary Valence, commonly called Pembroke Hall, in Cambridge (a thousand pounds to found two fellowships and also the perpetual advowson of the Rectory of Rawreth in Essex);

to brothers' and sisters' children, viz*. William, son of brother Nicholas, deceased, the children of brother Thomas deceased (his eldest son Thomas, his second son Nicholas, his youngest son Roger, his eldest daughter Ann, married to Arthur Willaston and youngest daughter Mary), the children of sister Mary Burrell (her eldest son Andrew, her sons John, Samuel, Joseph, James and Lancelot, her daughters Mary Rooke and Martha), the children of sister Martha Salmon (her son Thomas Princep by her former husband Robert Princep, her sons Peter and Thomas Salmon, her daughter Ann Best);

to kindred removed, as cousin Ann Hockett and her two sons and three daughters, cousin Sandbrooke, cousin Robert Andrewes and his two children, cousin Rebecca, to my father's half sister Johan (her first husband's name was Bousie) and each of her two children, and more kindred I know not. To Peter Muncaster son of Mr. Richard Muncaster my schoolmaster. To Mr. Robert Barker lately the King's Printer (whom I freely forgive those sums wherein he stands bound to my brother Thomas deceased) and his two sons Robert and Charles, my godsons. To my godson Lancelot Lake. To the poor of All Saints Barking by the Tower, Horndon on the Hill, Rawreth (and other parishes) &c. &c.

My executor to be Mr. John Parker, citizen and merchant taylor of London, and overseers to be Sir Thomas Lake, Sir Henry Martin and Dr. Nicholas Styward. Hele, 109.

(See will of Johane Andrewes, the testator's
mother, and notes, ante, page 333. — Editor.)

The Bishop also makes mention of his cousin Anne Hockett. John Hockett was BA. of Trinity College, Cambridge, 1662, M.A. 1666, and a Fellow of that society. Another of the same name was B.A. of that College 1696. He names another cousin, Sandbrooke; also his cousin Robert and his two children; his cousin Bebecca; his father's half-sister Joan; her first husband's name was Bousie. Also his godson Lancelot Lake, son of Sir Thomas Lake. There was a Lancelot Lake, BA. Catharine Hall, Cambridge, 1666, M.A. 1670. Also his two godsons Bobert and Charles Barker, son of Mr. Bobert Barker, " latelie the King's printer." His principal executor was Mr. John Parker, citizen and Merchant Taylor, of London, to be assisted by Sir Thomas Lake, Sir Henry Martin, and Dr. Nicholas Styward or Steward. His will was witnessed by Robert Bostock, Prebendary of Norton Episcopil in the church of Lincoln, and afterward Archdeacon of Suffolk, and (if not in 1626) Prebendary of Chichester; Joseph Fenton, probably our prelate's physician; John Browning, Bector of Buttermere near Hungerford, whom he had preferred to that living in 1624, author of Six Sermons concerning Public Prayer and the Fasts of the Church (Lond. 1636); Thomas Eddie and William Green, two of the Bishop's servants. Archdeacon Wigmore also signed the three several codicils to the will.

Page 510:
Then follows the last will and testament of John Parker, of London merchant taylor, as executor of the last will &c. of the Right Revd Father in God Lancelot Andrewes late Lord Bishop of Winchester deceased. Reference to his kinsmen the Right Worshipful Roger Andrewes D.D., Master of Jesus Coll. in Cambridge, his two sisters Mary Burrell and Martha Salmon, Roberge Lee and her two sons, William Andrewes, son of his brother Nicholas deceased, the children of his brother Thomas Andrewes deceased, viz. Thomas, Nicholas, Roger, Anne, now married to Mr. Arthur Willaston, and Mary, the children of his sister Mary Burrell, Andrew, John, Samuel, Joseph, James, Launcelot, Mary Rooke and Martha, the children of his sister Martha Salmon, vizt Thomas Prinsepp (by her former husband Robert Prinsepp) Peter Salmon, Thomas Salmon, Martha Salmon and Anne Best, his cousin Hockett and her five children (two sons and three daughters), his cousin Sandbrooke, his cousin Robert Andrewes, his cousin Rebecca, his father's half sister Jone (her first husband's name was Bousie) and her two children. Others. This will is dated 15 February 1626 and proved 5 April 1627.

Ancestry of Lancelot Andrewes (b 1555), Bishop of Winchester
From: mjcar
Date: 18 Apr 2007

PART ONE
Relatively little seems to be available on the ancestry of Lancelot Andrewes, Elizabethan scholar and Bishop successively of Chichester, Ely and Winchester until his death in 1626. Similarly, various claims may be found in print and online about other Andrews families who claim descent from the Bishop's family - many of these turn out to be spurious (in particular, much of the IGI material is erroneous) but there are some notable descendants living today, including the Parker Bowles children of HRH the Duchess of Cornwall.

John Aubrey ("Brief Lives") tells us that Lancelot Andrewes was born in London and was educated at Merchant Taylors School there, before going up to Pembroke College, Cambridge. Otley in his biography "Lancelot Andrewes" (1894) states that "he was born in Thames Street in the Parish of All Hallows Barking in 1555", noting that the exact date of his birth is unknown; he records that "the family was connected with Suffolk, but very little seems known of its history" -based on statements by the Bishop's earliest biographer, Henry Isaacson, in his "Exact Narration of the Life and Death of the late... Lancelot Andrewes" (1650) ("his father was... descended from the ancient family of the Andrewes in Suffolk".)

Bishop Buckeridge in his funeral sermon said that Andrewes's parents "left him a sufficient patrimony, which has descended to his heir", and Isaacson described the parents as "honest and religious". Andrewes himself, in his private prayers, records his thanks that he was "not the sad egg of sorry crows".

The best two articles dealing with the history of the family may be found in "More About Stifford & Its Neighbourhood", by W. Palin (1872), at pp 8-13 and 70-71, summarising the research of H.W. King, and in Suffolk Manorial Families, which re-examines the former material and provides the texts of some probate records to augment it. These articles are largely correct, but include some incorrect statements, as well as omitting some important facts.

There are also a couple of unreliable references in three Harleian Society Manuscripts in the British Library (Harl MSS 1094 and 1184, and 4031), nominally papers connected with the Vistation of Northamptonshire in 1618-19 by Augustine Vincent, and an undated roll pedigree in the Society of Genealogists' Library. These provide the following originating stemma:

1. Thomas Andrewes of Carlisle, ff 1286, married Magdalen Tokett
2. Ralph Andrewes, ff 1334, married Mary Thompson
3. Ralph Andrewes, of Cockold, married Jane Witney
4. Richard Andrewes of Husdon, married Elizabeth Marcant
5. John Andrewes, married Emma Vaughan
6. Henry Andrewes, married Blanche Smythe
7. Thomas Andrewes 'of St Edes' [i.e. St Neots, Cambs], married Mary Brough
8. Richard Andrewes, of Horndon-on-the -Hill, Essex, married Joyce Bresom
9. John Andrewes, of Horndon, married Joan Cotton
10. Thomas Andrewes of Horndon, "had three wives"
11. Thomas Andrewes of London, father of
12. "- Andrewes, Doctor in Divinity, Bishop of Chichester".

It is curious that the latest (ie contemporary) generation in this pedigree should be the only one missing a Christian name! These documents have normally been treated as an ambitious, but essentially fanciful, attempt to connect various disparate Andrews families, and hence it testimony rejected in terms of accuracy.

Nevertheless, we find that it is correct in relation to what it tells us about the Bishop's father and paternal grandfather, including (as we shall see) the statement that the latter had three wives.

I have been unsuccessful in ascertaining whether there is any historical evidence for the earlier generations, and accordingly suspect they should be treated as myth.

In this course of this thread, I shall aim to examine the background of the Bishop and his siblings, and intend to use the Harleian MSS's end generations as my peg.

PART TWO: PATERNAL ANCESTRY
Thomas Andrewes of Horndon-on-the-Hill, Essex, was the paternal grandfather of Bishop Lancelot Andrewes. According to the Vincent pedigrees he married three times. Evidence from the Essex wills (published by Fitch in his series of that county's probate records) allows us to confirm this statement, and most of what King's reconstructs of the family:

1. Thomas Andrewes, witnessed the will of Thomas Armerar of Horndon, 21 February 1558/9 (pr Archdeaconry of Essex, 3 April 1559); named in the will of William Goodwyn, his brother-in-law [see will of his daughter Agnes, infra], waxchandler of Horndon, dated 30 May 1561 (pr. Archd. Essex, 3 December 1561):

"L30 to the children of Thomas Andrewes of Horndon, i.e. to Robert L10, to John and Matthew L5 apiece, and to Agnes L10, all at 23; to John and Matthew in addition L5 each at 23; to Lancelot Andrewes and Agnes Andrewes the son and daughter of Thomas Andrewes of London, mariner, my part of and in the ship called the Trinity of Caryte, and
of and in the crayer called the Hearne of London"

as "Thomas Andrewe, carpenter of Horndon-on-the-Hill", made a will:

"to the poor men's box of Horndon, 12d; to John my son a bullock and my best coat; to Thomas my son the younger a featherbed; to William my son a gold ring; to Matthew my son a bolster, pair of sheets, two platters and my best jerkin; residue to Margaret my wife whom I ordain my executrix; Robert Drywood and my son Matthew to be overseers; witnessed by Robert Drywood, maker of this will, Matthew and John Andrewes his sons", dated 29 December [presumably 1568], proved Archd. Essex 25 January 1568/9.

married firstly ( ) the sister of William Goodwin of Horndon; had by her Thomas, Robert, John, Matthew and Agnes.

married secondly ( ), by whom he had William, not named in any of
the Goodwin wills but still living in 1597, and possibly Thomas the younger

married thirdly Margaret, his widow. She seems to have married firstly a Mr Lowe, by whom she had a daughter Agnes [see will of Agnes Andrewes, infra]; then Thomas Andrewes, and thirdly John Goodwin of Horndon, her second husband's nephew by his first marriage. Her will, dated 19 November 1592, proved Archd. Essex 17 February 1592/3, names her son Robert Goodwin, her daughter Sarah Almon; her daughter Agnes Gyles; her daughter Elizabeth Hawkins; her daughter Joan Bowsy, and "Mistress Andrewes of Tower Hill", to whom she left her "bay nag with saddle and bridle". The will of her third husband John Goodwin (dated 26 May, proved 18 June 1588 Archd. Essex) names Margaret his wife, his son Robert and his daughter Sarah. We may thus conclude that by Margaret's marriage to Thomas Andrewes, she bore Elizabeth, afterwards Hawkins, and Joan, afterwards Bowsy.

Issue:
2a. Thomas Andrewes, of Tower Hill, London, mariner; son of his
father's first marriage - see part three

2b. Agnes Andrewes, daughter of her father's first marriage; mentioned in her uncle's will, 1561; unmarried; left a will dated 2 February
1562/3, proved Archd. Essex, 7 September 1563:

"Agnes Andrewe of Horndon, maiden; from the money that my brother Thomas Andrewes hath in his hands which was given me by the will of my uncle William Goodwin: to my father, my two brothers William and Robert, each 10s; to my brother Matthew 20s, and my brother Thomas the younger, 40s each at 21; to my sister Elizabeth and my sister-in-law [i.e. step-sister] Agnes Lowe, each 20s at 18; residue to my father; witness: Robert Drywood"

2c. Robert Andrewes, son of his father's first marriage; mentioned in the will of his uncle, 1561, and that of his sister Agnes, 1563, then of age; mentioned in his father's will, 1568; dead by 1594, when his widow is mentioned in the will of his sister-in-law Joan Andrews; married Joan (called "Joan Butler" in the 1594 will, so probably she remarried); had issue:

3a. Thomas Andrewes, named in the will of his uncle Thomas Andrewes, 1593

2d. John Andrewes, son of his father's first marriage; mentioned in
the wills of 1561 and 1568

2e. Matthew Andrewes, named in the wills of 1561, 1563 and 1568; aged under 21 in 1563; witnessed the will of James Roger of East Tilbury, 18 February 1572/3 (pr. Archd. Essex 13 June 1573); executor to his mother-in-law Alice Thomson, 1579 (Archd, Essex); married firstly ( ) the daughter of Alice Thomson of East Tilbury, by whom he had three children; married secondly ( ); engaged to marry Judith Turner at the time of making his will, proved Archd. Essex, 16 October 1599:

"Matthew Andrewes of Horndon; to my son Robert L20 at 21; to daughter Rebecca, L20 at 20 or marriage; to son William, L5; to Judith Turner, whom, had God permitted, should have been my wife, L10; residue to Nicholas Andrewes my cousin, whom I make executor"

Had issue by both marriages:

3a. William Andrewes, son of his father's first marriage; named in his maternal grandmother's will, 1578; named in his father's will, 1599

3b. Thomas Andrewes, son of his father's first marriage; named in his maternal grandmother's will, 1578; named in the will of his aunt Joan Andrewes, 1594 as "second son of the first marriage"

3c. John Andrewes, son of his father's first marriage; named in his maternal grandmother's will, 1578

3d. Robert Andrewes, son of his father's second marriage; mentioned in his father's will, 1599, and the wills of his cousins Lancelot Andrewes, 1626, and Martha Salmon, 1650; had two children, according to the 1626 will

3e. Rebecca Andrewes, daughter by her father's second marriage; mentioned in the wills of Thomas Almon, her godfather, 1594 (Archd. Essex, 112 ER 17), her father, 1599, and her cousins Lancelot Andrewes, 1626, and Martha Salmon, 1650

2d. William Andrewes, apparently son of his father's second marriage, as not named in the wills of William Goodwin or Margaret Goodwin; named in his sister's will, 1563, then of age; named in his father's will; bequeathed an interest in a ship by his brother Thomas, 1593, and again by his sister-in-law Joan Andrewes, 1594; married Alice, named in the 1594 will

2e. Thomas Andrewes the younger; unclear by which marriage, though apparently not the first; named in the will of his sister Agnes, 1563, then under age; named in his father's will, 1568

2f. Elizabeth Andrewes, daughter of her father's third marriage; named in her sister's will, 1563, then under 18; mentioned in her mother's will, 1592, having married a Mr Hawkins; she had a daughter Susanna

2g. Joan Andrewes, daughter of her father's third marriage; not named in the will of her sister Agnes, 1563, so possibly not then born; named as "Joan Bowsy" in her mother's will, 1592; referred to as "my father's half-sister Joan - her first husband's name was Bousie" in the will of Lancelot Andrewes, 1626; married firstly Mr Bowsy/Bousie, and secondly ( ). Had two children, according to the 1626 will.

"William Greatham and Joan his wife v. William Andrewes and Alice his wife, re two messuages, a garden and an orchard in Brentwood parish of Weald; £40" (Essex Feet of Fines 1581-1603, p 120 #60)

PART THREE: PARENTS AND SIBLINGS
Perhaps the greatest level of confusion about the family of Lancelot Andrewes concerns his siblings. A quick glance at the IGI, for instance, will reveal no fewer than 15 brothers and sisters variously assigned to him. I have been able to confirm 12 only, including an unnamed sibling who died young. The spurious children credited to his parents appear to be:

(a) Ann, said per IGI to have been born in 1568, but of whom there is no trace
(b) Agnes, said per IGI to have been born in 1582, but of whom there is no trace
(c) George, of whom King states "baptised at All Hallows 1563 (and) buried there in 1571", quoting the parish registers (this is presumably the source of the identical details appearing in Boyd's Inhabitants of London). No George Andrewes is named in the parish register for the period in question, either in respect of a baptism or a burial.
(d) William, referred to in the 'Suffolk Manorial Families' pedigree, but of whom there is no other evidence.

In fact, details of Lancelot's parents and siblings are as follows:

Thomas Andrewes, son of Thomas Andrewes and his first wife, nee Goodwin; born at Hordon-on-the-Hill, Essex; of Thames Street, Tower Ward, London; mariner; of age, 23 March 5 Mary I/4 Philip [1558], when he entered in a bond; legatee of his uncle William Goodwin, 1561, then of London; bought a messuage, a toft, a garden, 60 acres of arable, 20 acres of meadow, 40 acres of pasture and 3 acres of wood at Horndon for £160, 1587 [Essex Feet of Fine]; named in the Assessment of 1589 for Tower Ward; "having most part of his life used the seas, in his latter time became one of the Society, and Master of the Holy Trinity, commonly called the Trinity House" (Isaacson); will dated 23 June
1593, proved PCC 4 July 1593:

"I, Thomas Andrewes of the parish of All Saints Barking on Tower Hill, London, mariner; to my well-beloved wife Joan the moiety of my manor or farm in Raweth, Essex, called Borrells, and of all the lands except the advowson of the church of Raweth, which I will shall remain to my eldest son Lancelot Andrewes, clerk; also the moiety of that farm and those lands in Hordon on the Hill, and lands called Gore Oke and Clayes, and of houses in Redriffe, Surrey; to my son Nicholas the other moiety of Borrells and lands in Rawerth; the other moiety of those houses and lands in Horndon shall remain to my son Thomas; the premises in Rederiffe shall remain to my son Roger; to Martha Andrewes my daughter, L200 at 21, with remainder if she die unmarried to my daughter Mary; to the poor of Horndon where I was born, L5; to my brother William Andrewes one quarter of my ship called the White Hart; to every of my brothers and sisters by my father's side dwelling in Essex, 40s apiece; to Thomas Andrewes, son of my brother Robert Andrewes, and to Anne, sister to the said Thomas, to each a dozen of silver spoons; residue to wife Joan".

He was buried (as "Mr Thomas Andrewes") at All Hallows', Barking, in the choir, 23 June 1593 during a period shown by the registers to have been one of very high local mortality.

marred Joan, named in the will of her step-mother in law, 1592;
executrix to her husband, 1593; will dated 1594 proved PCC 10 January 1597/8:

"I Joan Andrewes, widow, of Tower Hill in London; body to be buried with due and decent funerals and laid in the Quier of the church of All Saints, Barking, hard by the body of my late husband Thomas Andrewes, as near as conveniently it may; to son Lancelot my best salt with cover, being silver and gilt; to son Nicholas, L100; to son
Thomas, servant [ie apprentice] to Mr William Cotton, draper, L130; to son Roger, L100; to daughter Mary, wife of William Burrell of Ratcliffe, shipwright, L50; to Andrewe Burrell her son, L100; to daughter Martha Andrewes L100 over and above the L200 she is to receive of me as executrix of Thomas Andrewes her father; to Alice Andrewes, the wife of William Andrewes my brother-in-law, L5; to Thomas Andrewes, second son of Matthew Andrewes my brother-in-law by his first wife, L5; to my brother-in-law William Andrewes and Richard Ireland, my third part of the ship called the Mayflower, the said Richard Ireland to be master of the same as heretofore; to son Roger a gilt tankard and a goblet (of) parcel gilt; to daughter Martha Andrewes my second salt with the cover of silver and gilt; to Joan Butler, late wife of Robert Andrewes my brother-in-law, my hooped ring of gold; to Agnes Butler her daughter, a ring of gold; to my cousin germane, Emma Fowle, L5; to my cosen William Biam, my ring of gold with death's head in it; to my sister Alice Andrewes, wife of William Andrewes, one cloth gown, a kirtle, the residue of my wearing linen, now in a little black chest; son Lancelot executor"

She was buried (as "Mistress Andrewes") at All Hallows, Barking, 7 January 1597/8. Issue:

(1) Lancelot Andrewes, born circa 1555; educated at Merchant Taylors school and Pembroke College, Cambridge; successively Dean of Westminster, Bishop of Chichester, Ely and Winchester; Dean of the Chapel Royal; died 25 September 1626; buried at St Saviour's, Southwark [tomb extant] (Alum. Cantab.); aged 71 and some months at his death (Funeral Certificate, College of Arms, I.8/31 and I.23/30); unmarried; will proved PCC, 109 Hele and 23-24 Skynner:

inter alia named "cousin Sandbrooke; cousin Ann Hockett, her two sons and three daughters; my father's half-sister Johan (her first husband's name was Bousie) and each of her two children; my brother Thomas, deceased; my cousin Robert Andrewes and his two children; my cousin Rebecca"

(2) Judith Andrewes, buried at All Hallows, Barking, April 1559 (PR)

(3) Agnes Andrewes, baptised at All Hallows, Barking, 30 September 1561 (PR); named in the will of her great-uncle, William Goodwin, 1561; buried at All Hallows, Barking, 19 June 1571 (PR)

(4) (child), buried at All Hallows, Barking, 6 December 1563, during a period of severe local mortality (PR)

(5) Sarah Andrewes, baptised at All Hallows, Barking, 30 May 1564 (PR); presumably died young

(6) John Andrewes, baptised at All Hallows, Barking, 30 January 1565/6; buried there 3 February 1575/6 (PR)

(7) Nicholas Andrewes, baptised at All Hallows, Barking, 23 February 1566/7 (PR); bequeathed property in Essex by his father, 1593; named in his mother's will, 1594; grocer, of the parish of St Brides, Fleet Street, October 1598 (London Subsidy Rolls); residual beneficiary of his uncle Matthew Andrewes, 1599; appointed to the Registrarship of the Dean and Chapter of Westminster Abbey for life, 3 December 1602 ("Lancelot Andrewes", P. Welsby, London 1958); received assignation of a lease of tithes at Erbury and Chilton from Henry Isaacson, 1620 (Norfolk RO, GIL/1/333/717 x 4); late of St Saviour, Southwark, administration PCC 25 September 1626; married and left issue (NB his son and heir, William Andrewes (1602-1640), was Rector of Nuthurst, Sussex, and did not emigrate to America.

(8) Mary Andrewes, baptised at All Hallows, Barking, 23 October 1570 (PR); named in her father's will, 1593, and her mother's will, 1594; died at Lambeth Marsh, her will dated 28 February 1655 with codicil of 20 February 1656/7 proved PCC 15 October 1657; married by 1594 William Burrell, of Ratcliffe, shipwright; armiger; "one of the Commissioners for the Royal Navy for 15 years" (Vis. London, 1633-4, Vol I, p 125);
died 1630; will proved PCC 1631 (87 St John); had issue, from whom descended Admiral Rooke, and Andrew Parker-Bowles

(9) Sarah Andrewes, baptised at All Hallows, Barking, 30 December 1571 (PR); presumably died young

(10) Thomas Andrewes, baptised at All Hallows, Barking, 13 March 1572/3 (PR); apprenticed to William Cotton, citizen and draper of London; inherited property at Horndon from his father, 1593; named in his mother's will, 1594; admitted Freeman of the Drapers' Company, 1597 (Roll of the Drapers' Company of London); will proved PCC 1625 123 Clarke; married by licence dated 19 September 1598 Alice Clay, and left issue.

(11) Roger Andrewes, baptised at All Hallows, Barking, 12 December 1574 (PR; not 1575, as usually stated, or 1576, as alleged by King); educated at Pembroke College, Cambridge; Rector of Nuthurst, Chancellor and Archdeacon of Chichester; Master of Jesus College, Cambridge (Alum. Cantab.); "overbearing and quarrelsome, (he) treated his college with contemptuous disregard and seems to have resided very little; he neglected the financial the financial affairs of the college, which were his responsibility, and finally embezzled certain sums of money; it was only due to the royal favour in memory of (his) late brother that in 1632 he was permitted to resign instead of being dismissed" ("Jesus College Cambridge, A. Gray, 1902, pp 84-90); died 10 September 1635 (Le Neve's Fasti); buried at Cheriton, Hants, 11 September 1635 (Alum. Cantab.); will proved PCC, 1635 (Prob 11/169); married Philippa Blaxton, but had no issue.

(12) Martha Andrewes, baptised at All Hallows, 24 March 1576/7 (PR); named in her father's will, 1593, and her mother's will, 1594; called "now wife of Robert Salmon and late wife of Robert Princippe lately deceased, 12 July 1597 (Huntingdon RO, Con 3/5/9/13); will dated 27 May 1650, proved PCC 7 July 1653:

"Martha Salmon of London, widow, late wife of Robert Salmon, deceased; 20s to the preacher at her interment at All Hallows, Barking; to loving friend and cosen Captain John Stevens, L200 on trust for her daughter, and L5 and 40s for a ring in remembrance; to sister Mary Burrell, L20; to cosen Mr Sambrooke, 40s to buy him a ring; cozens Mrs Cator and Mrs Ireland, L3 each; to Robert Andrewes and Rebecca Andrewes, L3 each; late deceased brother's trustees, L50 for setting up young beginners in trades or handicrafts as per his will"

married firstly Robert Princep, and had a son, Thomas, baptised at St Bride's Fleet Street, 23 November 1595 (IGI); married secondly, 26 January 1597 at St Olave Hart Street (PR) Robert Salmon, Master of Trinity House, 1617; of Leigh-on-sea, Essex (East Anglian & Essex Countryside Annual, 1964, p 65). Left issue.

(13) Sarah Andrewes, baptised at All Hallows, 24 March 1576/7 (PR); presumably died young.

Given the dates of his will and his burial, we may conclude that the Bishop's father died 23 June 1593. There was a virulent outbreak of bubonic plague in London during 1593; Stowe reports nearly 11,000 deaths in twelve months.

PART FOUR: GOODWIN ANCESTRY
I visited Horndon-on-the-Hill this morning; it is a very pleasant village, with various mediaeval buildings remaining in good condition. The church is open for visitors on a Tuesday and Saturday mornings, and the Bell still functions as an inn. A plaque outside commemorates Thomas Higbed, of Horndon House, who on 26 March 1555 was burnt at the stake in the courtyard for adhering to the Protestant cause.

1. ( ) Goodwin; had issue:

2a. (daughter), married as his first wife Thomas Andrewes of Horndon-on-the-Hill (died 1568), and left issue

2b. William Goodwin, of Horndon-on-the-Hill, waxchandler; left a will dated 30 May 1561, proved Archd. Essex 3 December 1561:

"to my eldest son Robert, my messuage called the Bell in Horndon; to my sons Thomas and John each L10 at 23; to Joan Goodwin my maidservant, 40s at marriage; to Lancelot Andrewes and Agnes Andrewes the son and daughter of Thomas Andrewes of London, mariner, my part of and in the ship called the Trinity of Caryte, and of and in the crayer
called the Hearne of London; whereas the said Thomas by his obligation dated 23 March in the fourth and fifth years of the late King and Queen Philip and Mary [i.e. 1557/8, not 1556/7 as printed by Fitch in his edition of Essex Wills] standeth bound to me in L40 for payment of L30, i.e. L5 yearly at Michaelmas until L30 be paid, which obligation I will shall be cancelled, and that he shall stand bound to Robert my son for payment of L30 to the children of Thomas Andrewes of Horndon, i.e. to Robert

L10, to John and Matthew L5 apiece, and to Agnes L10, all at 23; to John and Matthew in addition L5 each at 23; residue to Robert, whom I make my executor

left issue:

3a. Robert Goodwin, eldest son; executor and residual benefiary of his father, 1561, from whom he inherited the Bell at Horndon; named in the will of his brother John, 1588 [infra]; dead by 1590; married Elizabeth Bretton, daughter of Robert Bretton; died a widow; her will proved Archd. Essex 4 June 1590:

"Elizabeth Goodwin of Horndon, widow: to John and Robert Goodwin, my sons, such right as I now have in three tenements, a barn, an orchard and a croft which my father Robert Bretton did give between me and my sister Hearde in Horndon; if they both die without heirs, to my daughter Susan Carter; to John and Robert, four kine and ten sheep which are let to farm to one Williams of East Tilbury; to Repent Savage, 10 shillings; to Susan my mourning gown, my best hat, 11 pieces of pewter in a spruce chest, the said chest, my best salt, two latten candlesticks, my best sheet, best petticoat etc etc; to Joan Savage my daughter, my two bedsteads in the bed loft, a great chest etc etc; to my sister Heard, my warming pan and a pair of great cob-irons; residue to Robert Heard and Robert Bretton my brother, whom I ordain executors, desiring them to see my two sons brought up; my brother Heard shall have Robert, and my brother Robert shall have John".

Issue:

4a. John Goodwin, named in his uncle's will of 1588, and his mother's will proved 1590

4b. Robert Goodwin, named in his uncle's will of 1588, and his mother's will proved 1590

4c. Susan Goodwin, named in her mother's will; married Mr Carter

4d. Joan Goodwin, named in her mother's will; married Repent Savage, named in his mother-in-law's will

3b. Thomas Goodwin, named in his father's will of 30 May 1561, then aged under 23

3c. (daughter), referred to in the will of her brother John, 1588 (infra); married Mr Norden

3d. John Goodwin, named in his father's will of 30 May 1561, then aged under 23; bequeathed 4s by Robert Bretton of Langdon Hills, 1566; beer-brewer of Horndon; administration of his nuncupative will dated 26 May 1588 granted Archd. Essex, 18 June 1588:

"to brother Robert Goodwin's two sons, John and Robert, 40 shillings a piece at 21; to Susanna Hawkins, a cow at 18 or marriage; to sister Norden, a winter gown; residue to wife Margaret, son Robert and daughter Sarah, to be equally divided"

married Margaret, third wife and widow of Thomas Andrewes of Horndon, his uncle by marriage; she died his widow, 1592; will dated 19 November 1592, proved Archd. Essex, 17 February 1592/3:

"to Robert Goodwin my son, the bedstead that I lie on, with the featherbed, half dozen of my best flaxen napkins, etc etc, the Book of Acts and Monuments [Foxe], the New Testament, and the book of Latymer's Sermons; to Sarah Almon my daughter, the next bedsteadle with the new feather bed, a flaxen tablecloth, etc etc; to Agnes Gyles my daughter, a featherbed, the great kettle, etc etc; to Elizabeth Hawkins my daughter, my spice mortar, a chafer with feet, a kettle, etc etc; to Joan Bowsy my daughter, a featherbed, a dozen of pewter and a good tablecloth; to Susan Hawkins, a brass pot and a kettle; to Mistress Andrewes of Tower Hill, my bay nag with the saddle and bridle; residue to Robert, whom I make executor; witnesses: Thomas Taylor, Robert Drywood, Robert Taylor".

Issue:

4a. Robert Goodwin, named in his parents' wills, 1588 and 1592

4b. Sarah Goodwin, named in her parents' wills, 1588 and 1592; married Mr Almon [probably Thomas Almon of Horndon-on-the-Hill, will pr. Archd. Essex, 1594 112ER17].

There are a number of other Goodwin wills at Chelmsford, including some earlier (eg Thomas of Horndon, 1543; Joan of Horndon, widow, 1552) which I have not yet seen; these likely shed further light on

History of the Town of Plymouth, by William Thomas Davis,
J.W. Lewis & Co., Philadelphia
1885
Harvard College Library
Page 137

Mr. Hunter … mentions his discovery of the existence of several vessels bearing the name "Mayflower" in the early part of the seventeenth century. In 1587 there was a "Mayflower" of London of which Wm. Morcok was master, and a "Mayflower" of Dover, of which John Tooke was master [300 tones rather than the 400 tones of the Andrews ship], and the name of another "Mayflower" of London, of which Richard Ireland was master. All that is known of the Pilgram "Mayflower" is that in August 1629, she arrived in Salem and that on the 1st of July, 1630, she arrived at Charlestown.

Wikipedia
Details of the ship's dimensions are unknown, but estimates based on its load weight and the typical size of 180-ton merchant ships of its day suggest an estimated length of 90–110 feet (27.4–33.5 m) and a width of about 25 feet (7.6 m).

Biographical Sketches of Famous Christians - Lancelot Andrews:
Lancelot Andrewes (1555-1626), Bishop of Winchester, was on the committee of scholars that produced the King James Translation of the Bible, and probably contributed more to that work than any other single person. It is accordingly no surprise to find him not only a devout writer but a learned and eloquent one, a master of English prose, and learned in Latin, Greek, Hebrew and eighteen other languages. His sermons were popular in his own day, but are perhaps too academic for most modern readers. He prepared for his own use a manuscript notebook of Private Prayers, which was published after his death. The material was apparently intended, not to be read aloud, but to serve as a guide and stimulus to devout meditation.

What follow[ed was] a brief extract from the section for Thursday Morning. The reader will note that he commemorates three events associated with Thursday: (1) the creation of air and water animals (mostly birds and fish) on the Fifth Day of Creation as described in Genesis 1; (2) the institution of the Sacrament of the Lord's supper by Our Lord Jesus Christ on the evening before He was crucified (Matthew 26); and (3) the Ascension of Our Lord into heaven forty days after His resurrection (Acts 1).
[prayers omitted]

PRAYER (traditional language)
O Lord and Father, our King and God, by whose grace the Church Was enriched by the great learning and eloquent preaching of thy servant Lancelot Andrewes, but even more by his example of biblical and liturgical prayer: Conform our lives, like his, we beseech thee, to the image of Christ, that our hearts may love thee, our minds serve thee, and our lips proclaim the greatness of thy mercy; through the same Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.

Birth: 1555 Barking Greater London, England
Death: Sep. 25, 1626, England
There are some notable descendants of Lancelot Andrews living today, including the Parker Bowles children of HRH the Duchess of Cornwall. William Lafayette Andrews, Jr. descends from Lancelot's brother Nicholas.

Lancelot Andrewes
(b. 1555 in Barking, Essex, England – d. Southwark, Surrey, England 1626) was the Bishop of Winchester. He was educated at the Merchant Taylors' School and Pembroke Hall, Cambridge. Andrewes was one of Queen Elizabeth's chaplains. She and her successor, James I, held Andrewes' abilities and preaching in high regard. He was on the committee of scholars that produced the King James Translation of the Bible, and is thought to have contributed more to it than any other person. He was a popular preacher. In the view of T. S. Eliot, his sermons were some of the best English prose in their time.

Andrewes' began his ministry (a ministry that was to last fifty years) c.1578, a time when the Puritans were trying their hardest, especially through pamphlets and parliaments to model the English Church on the Genevan. This would have meant discarding the episcopal and apostolic ministry, the Prayer Book, downplaying the sacraments and dismantling the structure of cathedrals. However their demands were always thwarted by Queen Elizabeth. She and the Archbishop of Canterbury (Whitgift) both appointed Andrewes as one of their chaplains, and prevailed on his skills as a preacher and theologian to address many of the issues raised by Puritans in the late 16thC. So his preaching and lecturing and later on when a bishop his Visitation Articles always stressed amongst other things the observance of Prayer Book services to be taken by a properly ordained minister, the Eucharist to be celebrated reverently, infants to be baptised, the Daily Offices to be said, and spiritual counselling to be given where needed.

One cannot read Andrewes' sermons or use his prayers without being aware of the centrality of the Eucharist in his life and teaching. It had been the heart of worship in the early Church when the local bishop and people came together constantly to celebrate Christ's glorious death, and partake of His most blessed Body and Blood. That partaking fell into disuse in the mediæval church and was replaced instead by adoration of the Host at the elevation during the Canon. For Andrewes the Eucharist was the meeting place for the infinite and finite, the divine and human, heaven and earth. "The blessed mysteries ... are from above; the 'Bread that came down from Heaven,' the Blood that hath been carried 'into the holy place.' And I add, ubi Corpus, ubi sanguis Christi, ibi Christus". We here "on earth ... are never so near Him, nor He us, as then and there." Thus it is to the altar we must come for "that blessed union [which] is the highest perfection we can in this life aspire unto." Unlike his contemporary Puritans it was not the pulpit but the altar, glittering with its candles and plate, with incense wafting to God, that was the focal point for worship in Andrewes' chapel.

The reason that Andrewes placed so much importance on reverence in worship came from his conviction that when we worship God it is with our entire being, that is, both bodily and spiritually. At a time when little emphasis was placed on the old outward forms of piety Andrewes maintained, "if He hath framed that body of yours and every member of it, let Him have the honour both of head and knee, and every member else."

_______

Letter written by James David Andrews, born September 8, 1857, Giles County, Tennessee, Father of Lt. General Frank Maxwell Andrews after whom Andrews Air Force base outside of Washington, DC is named.

The Andrews Family
In the year of 1690, William Andrews, who was related to Lancelot Andrews, Bishop of London, England, was a merchant in London. William and Thomas were twins and died at the age of two years. His other two sons were given the same name as their two deceased brothers. When they became twenty-three years of age, and twenty-five years respectively, they came to America and located in the state of Virginia, then a Colony.

It is the Thomas Andrews (of Virginia) branch of the family that is the subject of this sketch. He had two sons, William and John. William was twice married, and was the father of eight children, William, John, Thomas, Winifred, Abram, Lucy, Ephram and Richard. William Andrews, Jr. served in the American Revolution as Sergeant in the Continental Army, and was awarded a grant of land of two hundred acres of land for his services as shown by Book No. 2 at page 57 in the Office of the Secretary of State of Commonwealth of Virginia, which are in the records of Brunswick County, Virginia. He was married to Ann Brooks, and their children were: Ephraim, David, William and Henry. David Andrews, son of William Andrews, Jr., was born about 1765 and married Elizabeth King, October 29, 1787, Brunswick County, Virginia, and then removed to North Carolina and in 1815 removed to Tennessee, first locating in Sumner County and later settling in Stewart County. His children were David, William, Drewry, James, Ben, Polly (Mary), and Henry.

David Andrews, Jr. was born in Virginia in 1793, when he removed to Tennessee with his father. He did not go to Stewart County but went to Giles County to reside. There in 1820 he married Eliza Brown, daughter of Davis Brown. She was born in Brunswick County, Virginia in 1798, and removed to Giles in 1813 with her father, where she died in 1857. David Andrews, her husband, died in Birmingham, Alabama and was buried there.

Children of David Andrews and Eliza Brown Andrews were George W., James David, David Brown, Henry, Beverly Green, William Thomas, Amanda, Ellen, Martha and Sara.

William Thomas Andrews was born in Alabama Sept. 28, 1838, married Eliza Catherine Stevenson, Giles County, Tennessee, Nove. 30th, 1856. Their children were James David, John Beverly, Charles Fletcher, William Brown, Milton, and Ola. W.T. Andrews and wife both died in Birmingham, Alabama and are buried there.

James David Andrews, born Sept. 8, 1857, married Lula Maxwell October 17, 1882. Their children: Frank Maxwell, James David, William Valery, Lea Craighead, and Josephine.

Ben Andrews, son of David Andrews, Sr. was married in Stewart County, Tennessee and resided there until his death. His children were Jane, Sara and William.

Henry Andrews, son of David Andrews, Sr. married Rebecca Sexton in Stewart County and settled on a farm near Dover; their children were Emma, Mary, Pinkney, Eliza, Joiner, Missouri, and Marion R.

Marion R. Andrews married Emma McGee. He and his sister Eliza Cole now reside on the farm which their father settled and died.

C. Pinkney (Pink) Andrews, born in Stewart County, Oct. 8, 1836, married Maria Elizabeth Laurie, Jan. 2, 1873, at Paducah, Ky. Lived in Bells, Tennessee.

The authority for the compilation of the above data was derived from sundry sources, with satisfactory warrant for its correctness.

James David Andrews -- Nashville, Tennessee, Sept. 8, 1928


Siblings:
Mary Andrews Burrell (1555 - ____)*
Judith Andrews (1557 - 1559)*
William Andrews (1559 - ____)*
Agnes Andrews (1561 - 1571)*
George Andrews (1563 - 1571)*
Sarah Andrews (1564 - ____)*
Nicholas Andrews (1566 - 1626)*
Sarah Andrews (1571 - 1579)*
Lancelot Andrews (1572 - 1625)*
John Andrews (1574 - ____)*
Roger Andrews (1575 - 1635)*
Martha Andrews Salmon (1576 - 1653)*

Burial:
Southwark Cathedral Southwark
London Borough of Southwark
Greater London, England

On September 25th most of the Anglican Communion commemorates the day on which Lancelot Andrewes died. Monday, about 4 O'clock in the morning, died Lancelot Andrews, the most worthy bishop of Winchester, the great light of the Christian world." (Laud 3:126)

And what a light he was in his time and still is. Those who value the catholicity of the Church and the beauty of holiness in worship, also offer a big thank you on this day as he safeguarded the Catholic heritage in the English Church in its formative years of the Reformation period under Elizabeth I. One cannot read Andrewes' sermons or use his prayers without being aware of the centrality of the Eucharist in his life and teaching, as well as teaching the Catholic faith according to the Fathers in his sermons.

So it is not surprising that for many in the seventeenth century Andrewes was considered the authority on worship, and so what he practised in his beautiful chapel, designed for Catholic worship, became their standard for the celebration of the Liturgy. The 1662 Prayer Book, following Andrewes' practice, restored the rubrics for the manual acts at the offertory and consecration. In modern times Eliot referred to Andrewes as "the first great preacher of the English Catholic Church".

There is no doubt therefore that Andrewes saw himself as standing in that long line of Christian tradition embedded in antiquity, and a part of the wonder and loveliness of creation. Indeed Andrewes was a man of prayer and learning whose preaching and piety was noted as far away as Venice. Each day of his life, from 4.am to noon was spent in prayer and study.

During those fifty years Andrewes ministry touched all walks of life. He was chaplain to reigning monarchs for forty years; constant preacher at Court especially for James I.

Andrewes' began his ministry (a ministry that was to last fifty years) c.1578, a time when the Puritans were trying their hardest, especially through pamphlets and parliaments to model the English Church on the Genevan. This would have meant discarding the episcopal and apostolic ministry, the Prayer Book, downplaying the sacraments and dismantling the structure of cathedrals. However their demands were always thwarted by Queen Elizabeth. She and the Archbishop of Canterbury (Whitgift) both appointed Andrewes as one of their chaplains, and prevailed on his skills as a preacher and theologian to address many of the issues raised by Puritans in the late 16thC. So his preaching and lecturing and later on when a bishop his Visitation Articles always stressed amongst other things the observance of Prayer Book services to be taken by a properly ordained minister, the Eucharist to be celebrated reverently, infants to be baptised, the Daily Offices to be said, and spiritual counselling to be given where needed.

One cannot read Andrewes' sermons or use his prayers without being aware of the centrality of the Eucharist in his life and teaching. It had been the heart of worship in the early Church when the local bishop and people came together constantly to celebrate Christ's glorious death, and partake of His most blessed Body and Blood. That partaking fell into disuse in the mediæval church and was replaced instead by adoration of the Host at the elevation during the Canon. For Andrewes the Eucharist was the meeting place for the infinite and finite, the divine and human, heaven and earth. "The blessed mysteries ... are from above; the 'Bread that came down from Heaven,' the Blood that hath been carried 'into the holy place.' And I add, ubi Corpus, ubi sanguis Christi, ibi Christus". We here "on earth ... are never so near Him, nor He us, as then and there." Thus it is to the altar we must come for "that blessed union [which] is the highest perfection we can in this life aspire unto." Unlike his contemporary Puritans it was not the pulpit but the altar, glittering with its candles and plate, with incense wafting to God, that was the focal point for worship in Andrewes' chapel.

The reason that Andrewes placed so much importance on reverence in worship came from his conviction that when we worship God it is with our entire being, that is, both bodily and spiritually. At a time when little emphasis was placed on the old outward forms of piety Andrewes maintained, "if He hath framed that body of yours and every member of it, let Him have the honour both of head and knee, and every member else."

During those fifty years Andrewes ministry touched all walks of life. He was chaplain to reigning monarchs for forty years; constant preacher at Court especially for James I; vicar of an important London parish, St. Giles, Cripplegate; and a prebendary of St. Paul's Cathedral for fifteen years. He was also Master of Pembroke College, Cambridge for a similar period; a prebendary and then Dean of Westminster Abbey for a total of eight years; Almoner and Dean of the Royal Chapel and finally a bishop for twenty-two years. He therefore not only held influential positions but also ministered to many who held important positions of State. Yet his congregations came from all walks of life, apart from royalty, politicians and gentry, there were actors, artisans, musicians, students, common folk and clerics. Contemporaries admired his preaching and piety, and eagerly awaited the publication of his sermons. Whilst he was a prebendary of St. Pancras stall at St. Paul's he restored the ancient office of confessor. Accordingly, "especially in Lent time" he would "walk duly at certain hours, in one of the Iles of the Church, that if any came to him for spirituall advice and comfort, as some did, though not many, he might impart it to them."

So it is not surprising that for many in the seventeenth century Andrewes was considered the authority on worship, and so what he practised in his beautiful chapel, designed for Catholic worship, became their standard for the celebration of the Liturgy. As Andrewes was steeped in the teachings of the Fathers and the liturgies of both Eastern and Western churches it meant that in intention and form he followed the 1549 Prayer Book more than the 1559. His practice shaped the Scottish Prayer Book of 1637 (adopted by the American Episcopal Church in the 1789), and the reshaping of the Liturgy in the English Church in 1662. The 1662 Prayer Book, following Andrewes' practice, restored the rubrics for the manual acts at the offertory and consecration. Since then all Prayer Books compiled in various parts of the Anglican Communion are closer to the 1549 Prayer Book - a liturgy in Cranmer's eyes to be only a stop-gap, but for Andrewes it reflected the practices and beliefs of the Church for over a thousand years.

As a preacher Andrewes was highly esteemed by contemporaries and later generations. In modern times Eliot referred to Andrewes as "the first great preacher of the English Catholic Church" who always spoke as "a man who had a formed visible Church behind him, who speaks with the old authority and the new culture, whilst his sermons "rank with the finest English prose of their time, of any time." As well as teaching the Catholic faith according to the Fathers his sermons also reflected an appreciation of beauty as well as knowledge of commerce, trade, art, theatre, navigation, husbandry, science, astronomy, cosmography, fishing, nature, shipping, and even the new discoveries of the world.

But Andrewes himself would have said, as indeed he did to Sir Francis Walisingham, that his whole life and teaching were indebted to the Fathers, especially the Eastern. One has only to be reasonably familiar with the Fathers,to see how much of their teachings were preached by him. For example the Cappadocian Fathers on the Eucharist, the Trinity and Christology, Cyprian on prayer, Anselm on sin and Bernard on atonement.

There is no doubt therefore that Andrewes saw himself as standing in that long line of Christian tradition embedded in antiquity, and a part of the wonder and loveliness of creation. As Dean Church said of him: "He ... felt himself, even in private prayer, one of the great body of God's creation and God's Church. He reminded himself of it, as he did of the Object of his worship, in the profession of his faith. He acted on it in his detailed and minute intercessions." Indeed Andrewes was a man of prayer and learning whose preaching and piety was noted as far away as Venice. Each day of his life, from 4.am to noon was spent in prayer and study. It is a shame that very few Anglicans know anything about this most important divine during the Reformation period in England, or of their heritage. The period in which Andrewes lived was perhaps "the golden years" of what became known as Anglicanism.
_____________
LANCELOT ANDREWS
He was born at London, in 1565. He was trained chiefly at Merchant Taylor's school, in his native city, till he was appointed to one of the first Greek Scholarships of Pembroke Hall, in the University of Cambridge. Once a year, at Easter, he used to pass a month with his parents. During this vacation, he would find a master, from whom he learned some language to which he was before a stranger. In this way after a few years, he acquired most of the modern languages of Europe. At the University, he gave himself chiefly to the Oriental tongues and to divinity. When he became candidate for a fellowship, there was but one vacancy; and he had a powerful competitor in Dr. Dove, who was afterwards Bishop of Peterborough. After long and severe examination, the matter was decided in favor of Andrews. But Dove, though vanquished, proved himself in this trial so fine a scholar, that the College, unwilling to lose him, appointed him as a sort of supernumerary Fellow. Andrews also received a complimentary appointment as Fellow of Jesus College, in the University of Oxford. In his own College, he was made a catechist; that is to say, a lecturer in divinity.

His conspicuous talents soon gained him powerful patrons. Henry, Earl of Huntingdon, took him into the North of England; where he was the means of converting many papists by his preaching and disputations. He was also warmly befriended by Sir Francis Walsingham, Secretary of State to Queen Elizabeth. He was made parson of Alton, in Hampshire; and then Vicar of St. Giles, in London. He was afterwards made Prebendary and Canon Residentiary of St. Paul's, and also of the Collegiate Church of Southwark. He lectured on divinity at St. Paul's three times each week. On the death of Dr. Fulke, in 1589, Dr. Andrews, though so young, was chosen Master of Pembroke Hall, where he had received his education. While at the head of this College, he was one of its principal benefactors. It was rather poor at that time, but by his efforts its endowments were much increased; and at his death, many years later, he bequeathed to it, besides some plate, three hundred folio volumes, and a thousand pounds to found two fellowships.

He gave up his Mastership to become chaplain in Queen Elizabeth, who delighted in his preaching, and made him Prebendary of Westminster, afterwards Dean of that famous church. In the matter of Church dignities and preferments, he was highly favored. It was while he held the office of Dean of Westminster, that Dr. Andrews was made director, or president, of the first company of Translators, composed of ten members, who held their meetings at Westminster. The portion assigned to them was the five books of Moses, and the historical books to the end of the Second Book of Kings. Perhaps no part of the work is better executed than this.

With King James, Dr. Andrews stood in still higher favor than he had done with Elizabeth. The "royal pedant" had published a "Defence of the Rights of Kings," in opposition to the arrogant claims of the Popes. He was answered most bitterly by the celebrated Cardinal Bellarmine. The King set Dr. Andrews to refute the Cardinal; which he did in a learned and spirited quarto, highly commended by Casaubon. To that quarto, the Cardinal made no reply. For this service, the King rewarded his champion, by making him Bishop of Chichester; to which office Dr. Andrews was consecrated, November 3rd, 1605. This was soon after his appointment to be one of the Translators of the Bible. He accepted the bishopric with great humility, having already refused that dignity more than once. The motto graven on his episcopal seal was the solemn exclamation, "And who is sufficient for these things!" At this time he was also made Lord Almoner to the King, a place of great trust, in which he proved himself faithful and uncorrupt. In September, 1609, he was transferred to the bishopric of Ely; and was called to his Majesty's privy council. In February, 1618, he was translated to the bishopric of Winchester; which if less dignified than the archiepiscopal see of Canterbury, was then much more richly endowed; so that it used to be said, "Canterbury is the higher rack, but Winchester is the better manger." At the time of this last preferment Dr. Andrews was appointed Dean of the King's chapel; and these stations he retained till his death.

In the high offices Bishop Andrews filled, he conducted himself with great ability and integrity. The crack-brained king, who scarce knew how to restrain his profanity and levity under the most serious circumstances, was overawed by the gravity of this prelate, and desisted from mirth and frivolity in his presence. And yet the good bishop knew how to be facetious on occasion. Edmund Wailer, the poet, tells of being once at court, and overhearing a conversation held by the king with Bishop Andrews, and Bishop Neile, of Durham. The monarch, who was always a jealous stickler for his prerogatives, and something more, was in those days trying to raise a revenue without parliamentary authority. In these measures, so clearly unconstitutional, he was opposed by Bishop Andrews with dignity and decision. Wailer says, the king asked this brace of bishops," My lords, cannot I take my subject's money when I want it, without all this formality in parliament?" The Bishop of Durham, one of the meanest of sycophants to his prince, and a harsh and haughty oppressor of his puritan clergy, made ready answer," God forbid, Sir, but you should; you are the breath of our nostrils!" Upon this the king looked at the Bishop of Winchester; "Well my lord, what say you?" Dr. Andrews replied evasively, "Sir, I have no skill to judge of parliamentary matters." But the king persisted, "No put offs, my lord, answer me presently? "Then, Sir," said the shrewd Bishop, "I think it lawful for you to take my brother Neile's money, for he offers it." Even the petulant king was hugely pleased with this piece of pleasantry, which gave great amusement to his cringing courtiers.

"For the benefit of the afflicted," as the advertisements have it, we give a little incident which may afford a useful hint to some that need it. While Dr. Andrews was one of the divines at Cambridge, he was applied to by a worthy alderman of that drowsy city, who was beset by the sorry habit of sleeping under the afternoon sermon; and who, to his great mortification, had been publicly rebuked by the minister of the parish. As snuff had not then came into vogue, Dr. Andrews did not advise, as some matter-of-fact persons have done in such cases to titillate the "sneezer" with a rousing pinch. He seems to have been of the opinion of the famous Dr. Romaine, who once told his full-fed congregation in London, that it was hard work to preach to two pounds of beef and a pot of porter. So Dr. Andrews advised his civic friend to help his wakefulness by dining very sparingly. The advice was followed; but without avail. Again the rotund dignitary slumbered and slept in his pew; and again was he roused by the harsh rebukes of the irritated preacher. With tears in those too sleepy eyes of his, the mortified alderman repaired to Dr. Andrews, begging for further counsel. The considerate divine, pitying his infirmity, recommended to him to dine as usual, and then to take his nap before repairing to his pew. This plan was adopted; and to the next discourse, which was a violent invective prepared for the very purpose of castigating the alderman's somnolent habit, he listened with unwinking eyes, and his uncommon vigilance gave quite a ridiculous air to the whole business. The unhappy parson was nearly as much vexed at his huge-waisted parishioner's unwonted wakeful-ness, as before at his unseemly dozing.

Bishop Andrews continued in high esteem with Charles I; and that most culpable of monarchs, whose only redeeming quality was the strength and tenderness of his domestic affections, in his dying advice to his children, advised them to study the writings of three divines, of whom our Translator was one.

Lancelot Andrews died at Winchester House, in Southwark, London, September 25th, 1626, aged sixty-one years. He was buried in the Church of St. Saviour, where a fair monument marks the spot. Having never married, he bequeathed his property to benevolent uses. John Milton, then but a youth, wrote a glowing Latin elegy on his death.

As a preacher, Bishop Andrews was right famous in his day. He was called the "star of preachers." Thomas Fuller says that he was "an inimitable preacher in his way; and such plagiarists as have stolen his sermons could never steal his preaching, and could make nothing of that, whereof he made all things as he desired." Pious and pleasant Bishop Fei-ton, his contemporary and colleague, endeavored in vain in his sermons to assimilate to his style, and therefore said merrily of himself, "I had almost marred my own natural trot by endeavoring to imitate his artificial amble." Let this be a warning to all who would fain play the monkey, and especially to such as would ape the eccentricities of genius. Nor is it desirable that Bishop Andrews' style should be imitated even successfully; for it abounds in quips, quirks, and puns, according to the false taste of his time. Few writers are" so happy as to treat on matters which must always interest, and to do it in a manner which shall for ever please." To build up a solid literary reputation, taste and judgment in composition are as necessary as learning and strength of thought. The once admired folios of Bishop Andrews have long been doomed to the dusty dignity of the lower shelf in the library.

Many hours he spent each day in private and family devotions; and there were some who used to desire that "they might end their days in Bishop Andrews's chapel." He was one in whom was proved the truth of Luther's saying, that "to have prayed well, is to have studied well." His manual for his private devotions, prepared by himself, is wholly in the Greek language. It has been translated and printed. This praying prelate also abounded in alms-giving; usually sending his benefactions in private, as from a friend who chose to remain unknown. He was exceedingly liberal in his gifts to poor and deserving scholars. His own instructors he held in the highest reverence. His old schoolmaster Mulcaster always sat at the upper end of the Episcopal table; and when the venerable pedagogue was dead, his portrait was placed over the bishop's study door. These were just tokens of respect "For if the scholar to such height did reach, Then what was he who did that scholar teach ?"
______________________
Davidson R. Morse
Thesis for Masters Degree
May 2003

"...Upon the accession of James Stuart to the throne in 1603, Andrewes' fortunes continued to rise. James asked him to attend as one of the clergy representing the established Church at the Hampton Court Conference in 1604, where Andrewes supported the Church against the claims of the Puritans. He later led the commission charged with the translation of the books of Genesis thru II Kings for the Authorized Version of the Bible. James so valued his defense of the Church, as well as his learning, that he preferred him to the bishopric of Chichester in 1605.

This was the same year as the infamous Gunpowder Plot. The Plot was uncovered on November 3, 1605, the very day that Andrewes was consecrated bishop of Chichester and was to have been carried out on November 5, the first day Andrewes was to take the bench in the House of Lords. While the Gunpowder Plot was neither conceived nor commanded by the Pope, its discovery reopened the debate over the duties that Roman Catholic Englishmen owed to the crown. In reaction to the attempt on the life of Parliament and the king, James issued the Oath of Allegiance, with the sole purpose of distinguishing between loyal and disloyal Roman Catholic subjects or recusants. The Oath repudiated the papal doctrine that released all subjects from obedience to rulers not in communion with the Pope. The Pope condemned the Oath and the great theologian and controversialist Robert Cardinal Bellarmine wrote a stinging indictment of the English king's assumption of the rule of the Church. Though James was a theologian of some ability, he enlisted the talents of Andrewes to compose the rebuttal to Bellarmine, which he did in Tortura Torti in 1609, and again in his Responsio ad Apologiam Cardinalis Bellarmini in 1610. Because of his controversial works against Bellarmine James rewarded Andrewes by translating him to Ely in 1609. He was so much in favor with the king that most believed that he would be translated to Canterbury upon the death of Archbishop Richard Bancroft. However, James chose George Abbot in 1610 to fulfill a promise he had made to the Earl of Dunbar.

While bishop of Ely, Andrewes was named to a special Commission to hear a judicial case, which finally resulted in the only blemish on Andrewes' character. The case came to be known as the Essex Affair. In 1613, Archbishop Abbot, Andrewes and a panel of other clergy and laymen were commissioned by James to determine whether Lady Frances Howard and Robert Devereaux, the Earl of Essex, might gain a divorce. Robert Devereaux had been unable to consummate the marriage, and Lady Howard wished a divorce in order to marry Robert Carr, the Viscount Rochester, a favorite of king James. James made his wishes clear to the Commission that the divorce should be approved. Abbot, the Archbishop of Canterbury whom James had appointed over Andrewes, decided against divorce. It was Andrewes, who could never gainsay the king, who finally consented to the royal wishes. On the day appointed by the king for a verdict, Abbot arrived ready to make his position public. The king quashed debate and demanded a simple "Yes" or "No" vote. Abbot and his supporters left the proceedings and in the end the remaining Commission members, including Andrewes, granted the divorce. The public reaction to the verdict was to reject it as justice gone awry, but the marriage of Lady Howard to Rochester occurred quickly thereafter. In 1615 details came to light that Lady Frances had been giving potions to Robert Devereax, her first husband, to keep him from being able to consummate the marriage. She hoped that this impediment might enable her to marry Robert Carr. Sir Thomas Overbury, incarcerated in the Tower of London, knew of the Lady's conspiracy with a local chemist against her husband.
Fearing that Overbury would tell what he knew to the authorities, Lady Frances Howard had Overbury poisoned in his cell in the Tower ten days before the Commission delivered its verdict. Though Andrewes had no knowledge of the conspiracy, his reputation was damaged because of his willingness to follow the demands of the king despite the testimony of canon law and the dissent of other senior prelates on the Commission."

Andrews Genealogy and Alliances BY CLARA BERRY WYKER,DECATUR, ALA., RS. JOHN D. WYKER
Methodist Book Concern Press,
Cincinnati, Ohio
1917

Lancelot Andrewes, Bishop of Winchester 22 September 1626, with codicils dated 1 May 1626, proved 26 September 1626. Bequests to the poor of All hallows Barking where I was born, St. Giles without Cripplegate where I was Vicar, St. Martin's within Ludgate, St. Andrew's in Holborne and St. Saviour's in Southwalk where I have been an inhabitant; to the Master, Fellows and Scholars of the College or Hall of Mary Valence, commonly called Pembroke Hall, in Cambridge (a thousand pounds to found two fellowships and also the perpetual advowson of the Rectory of Rawreth in Essex); to brothers' and sisters' children, viz*. William, son of brother Nicholas, deceased, the children of brother Thomas deceased (his eldest son Thomas, his second son Nicholas, his youngest son Roger, his eldest daughter Ann, married to Arthur Willaston and youngest daughter Mary), the children of sister Mary Burrell (her eldest son Andrew, her sons John, Samuel, Joseph, James and Lancelot, her daughters Mary Rooke and Martha), the children of sister Martha Salmon (her son Thomas Princep by her former husband Robert Princep, her sons Peter and Thomas Salmon, her daughter Ann Best); to kindred removed, as cousin Ann Hockett and her two sons and three daughters, cousin Sandbrooke, cousin Robert Andrewes and his two children, cousin Rebecca, to my father's half sister Johan (her first husband's name was Bousie) and each of her two children, and more kindred I know not. To Peter Muncaster son of Mr. Richard Muncaster my schoolmaster. To Mr. Robert Barker lately the King's Printer (whom I freely forgive those sums wherein he stands bound to my brother Thomas deceased) and his two sons Robert and Charles, my godsons. To my godson Lancelot Lake. To the poor of All Saints Barking by the Tower, Horndon on the Hill, Rawreth (and other parishes) &c. &c. My executor to be Mr. John Parker, citizen and merchant taylor of London, and overseers to be Sir Thomas Lake, Sir Henry Martin and Dr. Nicholas Styward. Hele, 109.

(See will of Johane Andrewes, the testator's mother, and notes, ante, page 333. — Editor.)

Page 510:
Then follows the last will and testament of John Parker, of London merchant taylor, as executor of the last will &c. of the Right Revd Father in God Lancelot Andrewes late Lord Bishop of Winchester deceased. Reference to his kinsmen the Right Worshipful Roger Andrewes D.D., Master of Jesus Coll. in Cambridge, his two sisters Mary Burrell and Martha Salmon, Roberge Lee and her two sons, William Andrewes, son of his brother Nicholas deceased, the children of his brother Thomas Andrewes deceased, viz. Thomas, Nicholas, Roger, Anne, now married to Mr. Arthur Willaston, and Mary, the children of his sister Mary Burrell, Andrew, John, Samuel, Joseph, James, Launcelot, Mary Rooke and Martha, the children of his sister Martha Salmon, vizt Thomas Prinsepp (by her former husband Robert Prinsepp) Peter Salmon, Thomas Salmon, Martha Salmon and Anne Best, his cousin Hockett and her five children (two sons and three daughters), his cousin Sandbrooke, his cousin Robert Andrewes, his cousin Rebecca, his father's half sister Jone (her first husband's name was Bousie) and her two children. Others. This will is dated 15 February 1626 and proved 5 April 1627.
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Bishop Buckeridge in his funeral sermon said that Andrewes's parents "left him a sufficient patrimony, which has descended to his heir", and Isaacson described the parents as "honest and religious".

Andrewes himself, in his private prayers, records his thanks that he was "not the sad egg of sorry crows".

History of Stifford and its neighborhood" by Rev. Wm. Palin

"Transactions of the Essex Archaeological Society", Vol. i. new series, Colchester, 1878, 80

Memoir of the Ancestry of Dr. Lancelot Andrews

In the second volume of the Rev. William Palin's History of "Stifford and its neighbourhood," I had the honour of contributing a brief memoir of the ancestry of that eminent and learned Prelate Dr. Lancelot Andrewes, Bishop of Winchester, in which I claimed for the Bishop an Essex ancestry, proving that his father and grandfather were of Horndon-on-the-Hill (where the former says he was born), in direct contradiction to the statement of the Bishop's amanuensis and biographer, Henry Isaacson, who states that he was descended from an ancient Suffolk family. In the compilation of that memoir I was materially aided by the painstaking researches of Colonel Chester, who furnished me with the whole of the testamentary evidence. Anxious not to assert more than could be indisputably proved, I left the question of the Suffolk origin so far open, by saying that Isaacson's statement might possibly be remotely true, inasmuch as one who knew the Bishop well might be supposed to be accurately informed, though all the facts that we could gather pointed to the contrary. An examination of the Heraldic Visitations of Suffolk for which I was indebted to the courteous aid of Mr. Rogers Harrison, Windsor Herald, shewed no connexion with Andrews of Suffolk, indeed the arms used by the Bishop were quite different from the arms of that family.
More recently Colonel Chester has sent me an abstract of a will, contributed by Mr. Walter C. Metcalfe, of Epping, which I believe, can be none other than that of Bishop Andrewes' grandfather, and if so, he was a carpenter in very humble circumstances at Horndon-on-the-Hill, as the document proves.

Testator describes himself as Thomas Andrew, of Horndon, Co. Essex, "Carpyntoure." The will bears date 29th Decr- (no year but doubtless 1567) and was proved in the Archdeaconry Court of Essex, 25th Jan. (no year, but doubtless 1567-8, as the will is registered with those of 1568.) It is a brief document and the following abstract gives its contents :—

" To be buried in Hornon churchyard. To the poor men's box at Horndon, 12d- To John, my son, a bullock of three years age, for 138- 4d- I owe him, and my best colt. To Thomas my son, the younger, a feather-bed. To William my son, a gold ring. To Matthew my son, a bolster, pair of sheets and my best "gerkin." Residue to my wife Margaret and appoint her executrix, and overseers, Robert Drywood* and Matthew my son.

We have in the first place indisputable evidence that the father of Bishop Andrewes was Thomas Andrewes and that he was born at Horndon. He mentions in his will, dated in 1593, his brothers William and Eobert and besides, without naming them, he leaves " to each of my brothers and sisters by my father's side, 40s"

Joane Andrewes (spelt Androwes), widow of Thomas, who made her will in 1595, mentions therein her brothers-in-law, Matthew, William, and Robert Andrewes. We have therefore clear evidence of the existence of the father and two uncles of Bishop Andrewes whose names accord with those mentioned in the will of Thomas Andrew, the carpenter. John may have died prior to 1593, and Robert who is not named in the carpenter's will might have been a posthumous son. The orthography of the name is variable and in the wills of the Bishop and two of his brothers it is spelt Andrews.
If not proved to demonstration or with the same absolute certainty with which the Pedigree printed in Mr. Palin's work has been established, the evidence, I think, is such as to leave no reasonable doubt that Thomas Andrew the Horndon carpenter, was the grandfather of one of the greatest and most learned Prelates of the Church in England, Lancelot Andrewes, Bishop of Winchester and Prelate of the Order of the Garter.
H. W. K.

* There was a good family of gentry and yeomanry of this name in that part of Essex. They had a grant of arms and occur in the Heraldic Visitations.
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Letter written by James David Andrews, born September 8, 1857, Giles County, Tennessee, Father of Frank Maxwell Andrews after whom is named Andrews Air Force base outside of Washington, DC.

The Andrews Family
In the year of 1690, William Andrews, who was related to Lancelot Andrews, Bishop of London, England, was a merchant in London. William and Thomas were twins and died at the age of two years. His other two sons were given the same name as their two deceased brothers. When they became twenty-three years of age, and twenty-five years respectively, they came to America and located in the state of Virginia, then a Colony.
It is the Thomas Andrews (of Virginia) branch of the family that is the subject of this sketch. He had two sons, William and John. William was twice married, and was the father of eight children, William, John, Thomas, Winifred, Abram, Lucy, Ephram and Richard. William Andrews, Jr. served in the American Revolution as Sergeant in the Continental Army, and was awarded a grant of land of two hundred acres of land for his services as shown by Book No. 2 at page 57 in the Office of the Secretary of State of Commonwealth of Virginia, which are in the records of Brunswick County, Virginia. He was married to Ann Brooks, and their children were: Ephraim, David, William and Henry. David Andrews, son of William Andrews, Jr., was born about 1765 and married Elizabeth King, October 29, 1787, Brunswick County, Virginia, and then removed to North Carolina and in 1815 removed to Tennessee, first locating in Sumner County and later settling in Stewart County. His children were David, William, Drewry, James, Ben, Polly (Mary), and Henry.

David Andrews, Jr. was born in Virginia in 1793, when he removed to Tennessee with his father. He did not go to Stewart County but went to Giles County to reside. There in 1820 he married Eliza Brown, daughter of Davis Brown. She was born in Brunswick County, Virginia in 1798, and removed to Giles in 1813 with her father, where she died in 1857. David Andrews, her husband, died in Birmingham, Alabama and was buried there.
Children of David Andrews and Eliza Brown Andrews were George W., James David, David Brown, Henry, Beverly Green, William Thomas, Amanda, Ellen, Martha and Sara.
William Thomas Andrews was born in Alabama Sept. 28, 1838, married Eliza Catherine Stevenson, Giles County, Tennessee, Nove. 30th, 1856. Their children were James David, John Beverly, Charles Fletcher, William Brown, Milton, and Ola. W.T. Andrews and wife both died in Birmingham, Alabama and are buried there.

James David Andrews, born Sept. 8, 1857, married Lula Maxwell October 17, 1882. Their children: Frank Maxwell, James David, William Valery, Lea Craighead, and Josephine.
Ben Andrews, son of David Andrews, Sr. was married in Stewart County, Tennessee and resided there until his death. His children were Jane, Sara and William.

Henry Andrews, son of David Andrews, Sr. married Rebecca Sexton in Stewart County and settled on a farm near Dover; their children were Emma, Mary, Pinkney, Eliza, Joiner, Missouri, and Marion R.

Marion R. Andrews married Emma McGee. He and his sister Eliza Cole now reside on the farm which their father settled and died.

C. Pinkney (Pink) Andrews, born in Stewart County, Oct. 8, 1836, married Maria Elizabeth Laurie, Jan. 2, 1873, at Paducah, Ky. Lived in Bells, Tennessee.

The authority for the compilation of the above data was derived from sundry sources, with satisfactory warrant for its correctness.

James David Andrews -- Nashville, Tennessee, Sept. 8, 1928
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Lancelot Andrewes
(b. 1555 in Barking, Essex, England – d. Southwark, Surrey, England 1626) was the Bishop of Winchester. He was educated at the Merchant Taylors' School and Pembroke Hall, Cambridge. Andrewes was one of Queen Elizabeth's chaplains. She and her successor, James I, held Andrewes' abilities and preaching in high regard. He was on the committee of scholars that produced the King James Translation of the Bible, and is thought to have contributed more to it than any other person. He was a popular preacher. In the view of T. S. Eliot, his sermons were some of the best English prose in their time.
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Thomas Bright (c.1708-1735) of Badsworth Hall, 5 miles south of Pontefract, was the founder in 1720 of the Badsworth Hunt, both the oldest established, and the southernmost, foxhunt in Yorkshire. He left at his death an only daughter and heiress Mary Bright (baptized at Ackworth 27 August 1735; died at Hillingdon House 19 December 1804) who was Marchioness of Rockingham, but died without issue, when Badsworth Hall and the other Bright estates passed to her husband's family the Wentworths.

Thomas's father John Bright had been born a Liddell, the second son of the 3rd Baronet of Ravensworth Castle, but took the surname of Bright when he succeeded to Badsworth Hall and the other estates per the will of his maternal grandfather (see A8 below).

The Brights were of humble origin - Thomas Bright (d. 1615) was a yeoman farmer. It was his son Stephen Bright (1583-1642) who founded the family fortune. He used the profits from his office as bailiff of the Earls of Arundel on their Hallamshire (West Riding) estates to purchase lands worth about £600 a year, including Carbrook Hall (3 miles N.E. of Sheffield). His son and heir John Bright (1619-1688) took up arms for Parliament at the outbreak of the civil war, becoming Colonel of foot in 1643, governor of Sheffield Castle in August 1644, and military governor of York. It was about the following year (1645) that he married into the bloodline of Edward III with the first of his four wives. Catherine Lister (1615-1663) was a war widow - her first husband William Lister of Thornton in Craven had been killed at Tadcaster in 1642. She was the daughter of Sir Richard Hawksworth of Hawksworth Hall (12 miles from Leeds), a respectable West Riding gentry family, and her one descent from Joan Beaufort is given below.

John Bright was able to exploit the profits of his military and administrative offices and triple the value of his estate between 1642 and 1660, chiefly with the purchase in 1653 for £8600 of the forfeited manor of Badsworth, which he made the main family seat. He served as High Sheriff of Yorkshire in 1654 and 1655, and as M.P. for the East Riding in 1654. By supporting the Restoration of Charles II he was able to keep everything he had gained, and even raise himself up socially when he was created a baronet in 1660.
The marriages of his two surviving children with Catherine reflect the family's new arrival into the peerage. Daughter Catherine Bright was married in 1669 to the son and heir of Sir Thomas Liddell, 2nd Baronet, of Ravensworth Castle, co. Durham. Son John Bright (1658-1677) married Lady Lucy Montagu, daughter of Edward, Earl of Manchester. Young John was accidentally slain by a discharging canon on Clifford's Tower in York, and though the 1st Baronet married three more times after the death of his first wife, he had no other children, so he made his daughter's second son John Liddell the heir to all of his estates.

Joan Beaufort, Countess of Westmorland (c.1379-1440) had a son (A1).
A1) George Nevill, 1st Lord Latimer (c.1411-1469), who had
A2) Sir Henry Nevill (d. 1469) m. Joan Bourchier (d. 1470, descended from Edward III but not thru Joan Beaufort), and had
A3) Richard Nevill, 2nd Lord Latimer (1468-1530), who had
A4) Susan Nevill (1501-15--) m. Richard Norton of Norton Conyers (c. 1498- 1586), and had
A5) Clare Norton (c.1540-15-) m. c.1558 Richard Goodrick of Ribston, Yorks. (1524-1582), and had
A6) Elizabeth Goodrick (c.1565-16-) m. 1588 Thomas Wentworth of North Elmsall, Yorks. (d. 1633), and had
A7) Anne Wentworth (d. 1618) m. Sir Richard Hawksworth of Hawksworth, Yorks. (c.1594-1658), and had
A8) Catherine Hawksworth (1615-1663) m. 2)c.1645 Sir John Bright, 1st Baronet, of Badsworth (1619-1688), and had
A9) Catherine Bright (c.1650-1703) m. 1669 Sir Henry Liddell, 3rd Baronet, of Ravensworth (d. 1723), and had
A10) John (Liddell) Bright, 2nd son, of Badsworth (1672-1737) m. Cordelia Clutterbuck, and had
A11) Thomas Bright of Badsworth (c.1708-1735), founded the Badsworth Hunt 1720
On 21 Apr., 16:02, Douglas Richardson wrote:

Flagging an addition to Complete Peerage is for your benefit, Michael, not mine.

Dear Douglas

I appreciate your posting your research, as indicated in my note. I would value your posts more if they were not intended to be at the expense of the researchers and editors of CP. It is hardly surprising that such a vast undertaking as CP will inevitably contain errors and omissions, because it was compiled by human beings - exactly as is the case with your own publications.

I would find it be equally insulting if someone writing about one of the various errors or omissions in your published works started by saying "had Douglas Richardson had better knowledge of his facts..."; that kind of gratuitous remark is unworthy of you: you don't need to diminish the work of others in order to make your own contributions appear valuable.

Speaking of errors, have you yet had the opportunity to address WAR's refutation of your earlier statement that Blanche/Margaret de Audley was not a coheir of her father? Additionally, I presume that when you post further on the Clavering/Audley issue you will also address the heraldic evidence that has been raised. Acknowledging errors and tackling difficult material is more difficult that sneering at others' mistakes, but it is more useful in earning respect.

Best wishes, Michael
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Lancelot Andrews was born in 1555 in London, of an ancient Suffolk family; his father, Thomas, was master of Trinity House. Lancelot attended the Cooper's free school, Ratcliff, in the parish of Stepney, and then to the Merchant Taylors' School under Richard Mulcaster. In 1571 he entered Pembroke Hall, Cambridge, whence he graduated B.A., proceeding M.A. in 1578. In 1576 he had been elected fellow of Pembroke. In 1580 he took orders; in 1581 he was incorporated M.A. at Oxford. As catechist at his college he read lectures on the Decalogue (published in 1630), which aroused great interest.

LANCELOT ANDREWES - 1555 -1626
THE MENTOR OF REFORMED CATHOLICISM IN THE POST REFORMATION CHURCH IN ENGLAND
On September 25th most of the Anglican Communion commemorates the day on which Lancelot Andrewes died. Archbishop Laud expressed this very simply in his diary, "Monday, About 4 0'clock in the morning, died Lancelot Andrews, the most worthy bishop of Winchester, the great light of the Christian world." (Laud 3:126) And what a light he was in his time and still is. Those who value the catholicity of the Church and the beauty of holiness in worship, also offer a big thank you on this day as he safeguarded the Catholic heritage in the English Church in its formative years of the Reformation period under Elizabeth I.

Andrewes' began his ministry (a ministry that was to last fifty years) c.1578, a time when the Puritans were trying their hardest, especially through pamphlets and parliaments to model the English Church on the Genevan. This would have meant discarding the episcopal and apostolic ministry, the Prayer Book, downplaying the sacraments and dismantling the structure of cathedrals. However their demands were always thwarted by Queen Elizabeth. She and the Archbishop of Canterbury (Whitgift) both appointed Andrewes as one of their chaplains, and prevailed on his skills as a preacher and theologian to address many of the issues raised by Puritans in the late 16thC. So his preaching and lecturing and later on when a bishop his Visitation Articles always stressed amongst other things the observance of Prayer Book services to be taken by a properly ordained minister, the Eucharist to be celebrated reverently, infants to be baptised, the Daily Offices to be said, and spiritual counselling to be given where needed.

One cannot read Andrewes' sermons or use his prayers without being aware of the centrality of the Eucharist in his life and teaching. It had been the heart of worship in the early Church when the local bishop and people came together constantly to celebrate Christ's glorious death, and partake of His most blessed Body and Blood. That partaking fell into disuse in the mediæval church and was replaced instead by adoration of the Host at the elevation during the Canon. For Andrewes the Eucharist was the meeting place for the infinite and finite, the divine and human, heaven and earth. "The blessed mysteries ... are from above; the 'Bread that came down from Heaven,' the Blood that hath been carried 'into the holy place.' And I add, ubi Corpus, ubi sanguis Christi, ibi Christus". We here "on earth ... are never so near Him, nor He us, as then and there." Thus it is to the altar we must come for "that blessed union [which] is the highest perfection we can in this life aspire unto." Unlike his contemporary Puritans it was not the pulpit but the altar, glittering with its candles and plate, with incense wafting to God, that was the focal point for worship in Andrewes' chapel.

The reason that Andrewes placed so much importance on reverence in worship came from his conviction that when we worship God it is with our entire being, that is, both bodily and spiritually. At a time when little emphasis was placed on the old outward forms of piety Andrewes maintained, "if He hath framed that body of yours and every member of it, let Him have the honour both of head and knee, and every member else."
During those fifty years Andrewes ministry touched all walks of life. He was chaplain to reigning monarchs for forty years; constant preacher at Court especially for James I; vicar of an important London parish, St. Giles, Cripplegate; and a prebendary of St. Paul's Cathedral for fifteen years. He was also Master of Pembroke College, Cambridge for a similar period; a prebendary and then Dean of Westminster Abbey for a total of eight years; Almoner and Dean of the Royal Chapel and finally a bishop for twenty-two years. He therefore not only held influential positions but also ministered to many who held important positions of State. Yet his congregations came from all walks of life, apart from royalty, politicians and gentry, there were actors, artisans, musicians, students, common folk and clerics. Contemporaries admired his preaching and piety, and eagerly awaited the publication of his sermons. Whilst he was a prebendary of St. Pancras stall at St. Paul's he restored the ancient office of confessor. Accordingly, "especially in Lent time" he would "walk duly at certain hours, in one of the Iles of the Church, that if any came to him for spirituall advice and comfort, as some did, though not many, he might impart it to them."

So it is not surprising that for many in the seventeenth century Andrewes was considered the authority on worship, and so what he practised in his beautiful chapel, designed for Catholic worship, became their standard for the celebration of the Liturgy. As Andrewes was steeped in the teachings of the Fathers and the liturgies of both Eastern and Western churches it meant that in intention and form he followed the 1549 Prayer Book more than the 1559. His practice shaped the Scottish Prayer Book of 1637 (adopted by the American Episcopal Church in the 1789), and the reshaping of the Liturgy in the English Church in 1662. The 1662 Prayer Book, following Andrewes' practice, restored the rubrics for the manual acts at the offertory and consecration. Since then all Prayer Books compiled in various parts of the Anglican Communion are closer to the 1549 Prayer Book - a liturgy in Cranmer's eyes to be only a stop-gap, but for Andrewes it reflected the practices and beliefs of the Church for over a thousand years.
As a preacher Andrewes was highly esteemed by contemporaries and later generations. In modern times Eliot referred to Andrewes as "the first great preacher of the English Catholic Church" who always spoke as "a man who had a formed visible Church behind him, who speaks with the old authority and the new culture, whilst his sermons "rank with the finest English prose of their time, of any time." As well as teaching the Catholic faith according to the Fathers his sermons also reflected an appreciation of beauty as well as knowledge of commerce, trade, art, theatre, navigation, husbandry, science, astronomy, cosmography, fishing, nature, shipping, and even the new discoveries of the world.

But Andrewes himself would have said, as indeed he did to Sir Francis Walisingham, that his whole life and teaching were indebted to the Fathers, especially the Eastern. One has only to be reasonably familiar with the Fathers,to see how much of their teachings were preached by him. For example the Cappadocian Fathers on the Eucharist, the Trinity and Christology, Cyprian on prayer, Anselm on sin and Bernard on atonement.

There is no doubt therefore that Andrewes saw himself as standing in that long line of Christian tradition embedded in antiquity, and a part of the wonder and loveliness of creation. As Dean Church said of him: "He ... felt himself, even in private prayer, one of the great body of God's creation and God's Church. He reminded himself of it, as he did of the Object of his worship, in the profession of his faith. He acted on it in his detailed and minute intercessions." Indeed Andrewes was a man of prayer and learning whose preaching and piety was noted as far away as Venice. Each day of his life, from 4.am to noon was spent in prayer and study. It is a shame that very few Anglicans know anything about this most important divine during the Reformation period in England, or of their heritage. The period in which Andrewes lived was perhaps "the golden years" of what became known as Anglicanism.

Lancelot Andrewes (1555-1626) was born at Allhallows, Barking, in 1555. He was an excellent scholar at Merchant Tailor's School, and gained a fellowship at Pembroke College, Cambridge. When Jesus College, Oxford, was founded, young Andrewes was invited to be one of its foundation fellows, and in 1580 he took holy orders. He was a great favourite with Queen Elizabeth, who appointed him one of her chaplains and Dean of Westminster. At the accession of James I, Andrewes rose higher still in Court favour, and was made Bishop of Chichester in 1605, and had promotions showered upon him. Andrewes became successively Bishop of Ely and of Winchester. He headed the list of authorised translators of the Bible in 1611. Fuller tells us that James I had so great an awe and veneration of Andrewes that, in the bishop's presence, he refrained from that uncouth and unsavoury jesting in which he was accustomed to indulge at other times. This admirable prelate, "an infinite treasure, an amazing oracle," died at Winchester House, Southwark, on September 25, 1626. His English Sermons, at the particular desire of Charles I, were collected by Laud and Buckeridge, and ninety-six of them were published in 1628. In his lifetime there had only appeared a little volume of sermons on the Lord's Prayer, entitled Scala Cæli, in 1611.
. . .
LANCELOT ANDREWS
He was born at London, in 1565. He was trained chiefly at Merchant Taylor's school, in his native city, till he was appointed to one of the first Greek Scholarships of Pembroke Hall, in the University of Cambridge. Once a year, at Easter, he used to pass a month with his parents. During this vacation, he would find a master, from whom he learned some language to which he was before a stranger. In this way after a few years, he acquired most of the modern languages of Europe. At the University, he gave himself chiefly to the Oriental tongues and to divinity. When he became candidate for a fellowship, there was but one vacancy; and he had a powerful competitor in Dr. Dove, who was afterwards Bishop of Peterborough. After long and severe examination, the matter was decided in favor of Andrews. But Dove, though vanquished, proved himself in this trial so fine a scholar, that the College, unwilling to lose him, appointed him as a sort of supernumerary Fellow. Andrews also received a complimentary appointment as Fellow of Jesus College, in the University of Oxford. In his own College, he was made a catechist; that is to say, a lecturer in divinity.

His conspicuous talents soon gained him powerful patrons. Henry, Earl of Huntingdon, took him into the North of England; where he was the means of converting many papists by his preaching and disputations. He was also warmly befriended by Sir Francis Walsingham, Secretary of State to Queen Elizabeth. He was made parson of Alton, in Hampshire; and then Vicar of St. Giles, in London. He was afterwards made Prebendary and Canon Residentiary of St. Paul's, and also of the Collegiate Church of Southwark. He lectured on divinity at St. Paul's three times each week. On the death of Dr. Fulke, in 1589, Dr. Andrews, though so young, was chosen Master of Pembroke Hall, where he had received his education. While at the head of this College, he was one of its principal benefactors. It was rather poor at that time, but by his efforts its endowments were much increased; and at his death, many years later, he bequeathed to it, besides some plate, three hundred folio volumes, and a thousand pounds to found two fellowships.
He gave up his Mastership to become chaplain in Queen Elizabeth, who delighted in his preaching, and made him Prebendary of Westminster, afterwards Dean of that famous church. In the matter of Church dignities and preferments, he was highly favored. It was while he held the office of Dean of Westminster, that Dr. Andrews was made director, or president, of the first company of Translators, composed of ten members, who held their meetings at Westminster. The portion assigned to them was the five books of Moses, and the historical books to the end of the Second Book of Kings. Perhaps no part of the work is better executed than this.

With King James, Dr. Andrews stood in still higher favor than he had done with Elizabeth. The "royal pedant" had published a "Defence of the Rights of Kings," in opposition to the arrogant claims of the Popes. He was answered most bitterly by the celebrated Cardinal Bellarmine. The King set Dr. Andrews to refute the Cardinal; which he did in a learned and spirited quarto, highly commended by Casaubon. To that quarto, the Cardinal made no reply. For this service, the King rewarded his champion, by making him Bishop of Chichester; to which office Dr. Andrews was consecrated, November 3rd, 1605. This was soon after his appointment to be one of the Translators of the Bible. He accepted the bishopric with great humility, having already refused that dignity more than once. The motto graven on his episcopal seal was the solemn exclamation, "And who is sufficient for these things!" At this time he was also made Lord Almoner to the King, a place of great trust, in which he proved himself faithful and uncorrupt. In September, 1609, he was transferred to the bishopric of Ely; and was called to his Majesty's privy council. In February, 1618, he was translated to the bishopric of Winchester; which if less dignified than the archiepiscopal see of Canterbury, was then much more richly endowed; so that it used to be said,
"Canterbury is the higher rack, but Winchester is the better manger." At the time of this last preferment Dr. Andrews was appointed Dean of the King's chapel; and these stations he retained till his death.

In the high offices Bishop Andrews filled, he conducted himself with great ability and integrity. The crack-brained king, who scarce knew how to restrain his profanity and levity under the most serious circumstances, was overawed by the gravity of this prelate, and desisted from mirth and frivolity in his presence. And yet the good bishop knew how to be facetious on occasion. Edmund Wailer, the poet, tells of being once at court, and overhearing a conversation held by the king with Bishop Andrews, and Bishop Neile, of Durham. The monarch, who was always a jealous stickler for his prerogatives, and something more, was in those days trying to raise a revenue without parliamentary authority. In these measures, so clearly unconstitutional, he was opposed by Bishop Andrews with dignity and decision. Wailer says, the king asked this brace of bishops," My lords, cannot I take my subject's money when I want it, without all this formality in parliament?" The Bishop of Durham, one of the meanest of sycophants to his prince, and a harsh and haughty oppressor of his puritan clergy, made ready answer," God forbid, Sir, but you should; you are the breath of our nostrils!" Upon this the king looked at the Bishop of Winchester; "Well my lord, what say you?" Dr. Andrews replied evasively, "Sir, I have no skill to judge of parliamentary matters." But the king persisted, "No put offs, my lord, answer me presently? "Then, Sir," said the shrewd Bishop, "I think it lawful for you to take my brother Neile's money, for he offers it." Even the petulant king was hugely pleased with this piece of pleasantry, which gave great amusement to his cringing courtiers.

"For the benefit of the afflicted," as the advertisements have it, we give a little incident which may afford a useful hint to some that need it. While Dr. Andrews was one of the divines at Cambridge, he was applied to by a worthy alderman of that drowsy city, who was beset by the sorry habit of sleeping under the afternoon sermon; and who, to his great mortification, had been publicly rebuked by the minister of the parish. As snuff had not then came into vogue, Dr. Andrews did not advise, as some matter-of-fact persons have done in such cases to titillate the "sneezer" with a rousing pinch. He seems to have been of the opinion of the famous Dr. Romaine, who once told his full-fed congregation in London, that it was hard work to preach to two pounds of beef and a pot of porter. So Dr. Andrews advised his civic friend to help his wakefulness by dining very sparingly. The advice was followed; but without avail. Again the rotund dignitary slumbered and slept in his pew; and again was he roused by the harsh rebukes of the irritated preacher. With tears in those too sleepy eyes of his, the mortified alderman repaired to Dr. Andrews, begging for further counsel. The considerate divine, pitying his infirmity, recommended to him to dine as usual, and then to take his nap before repairing to his pew. This plan was adopted; and to the next discourse, which was a violent invective prepared for the very purpose of castigating the alderman's somnolent habit, he listened with unwinking eyes, and his uncommon vigilance gave quite a ridiculous air to the whole business. The unhappy parson was nearly as much vexed at his huge-waisted parishioner's unwonted wakeful-ness, as before at his unseemly dozing.

Bishop Andrews continued in high esteem with Charles I; and that most culpable of monarchs, whose only redeeming quality was the strength and tenderness of his domestic affections, in his dying advice to his children, advised them to study the writings of three divines, of whom our Translator was one.

Lancelot Andrews died at Winchester House, in Southwark, London, September 25th, 1626, aged sixty-one years. He was buried in the Church of St. Saviour, where a fair monument marks the spot. Having never married, he bequeathed his property to benevolent uses. John Milton, then but a youth, wrote a glowing Latin elegy on his death.

As a preacher, Bishop Andrews was right famous in his day. He was called the "star of preachers." Thomas Fuller says that he was "an inimitable preacher in his way; and such plagiarists as have stolen his sermons could never steal his preaching, and could make nothing of that, whereof he made all things as he desired." Pious and pleasant Bishop Fei-ton, his contemporary and colleague, endeavored in vain in his sermons to assimilate to his style, and therefore said merrily of himself, "I had almost marred my own natural trot by endeavoring to imitate his artificial amble." Let this be a warning to all who would fain play the monkey, and especially to such as would ape the eccentricities of genius. Nor is it desirable that Bishop Andrews' style should be imitated even successfully; for it abounds in quips, quirks, and puns, according to the false taste of his time. Few writers are" so happy as to treat on matters which must always interest, and to do it in a manner which shall for ever please." To build up a solid literary reputation, taste and judgment in composition are as necessary as learning and strength of thought. The once admired folios of Bishop Andrews have long been doomed to the dusty dignity of the lower shelf in the library.

Many hours he spent each day in private and family devotions; and there were some who used to desire that "they might end their days in Bishop Andrews's chapel." He was one in whom was proved the truth of Luther's saying, that "to have prayed well, is to have studied well." His manual for his private devotions, prepared by himself, is wholly in the Greek language. It has been translated and printed. This praying prelate also abounded in alms-giving; usually sending his benefactions in private, as from a friend who chose to remain unknown. He was exceedingly liberal in his gifts to poor and deserving scholars. His own instructors he held in the highest reverence. His old schoolmaster Mulcaster always sat at the upper end of the Episcopal table; and when the venerable pedagogue was dead, his portrait was placed over the bishop's study door. These were just tokens of respect "For if the scholar to such height did reach, Then what was he who did that scholar teach ?"
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HISTORY OF THE ANDREWS FAMILY, a Genealogy of Robert Andrews and his descendants 1635 to 1890 by H. Franklin Andrews, Attorney at Law
Audubon, Iowa

William E. Brinkerhoff 1890

We should hardly do justice to the family history, if we omitted to refer to Bishop Lancelot Andrewes, D. D. and will quote from his biography:

Lancelot Andrews, D. D., Bishop of Winchester, one of the most illustrious of the prelates of England, was born in 1555 in Thames street, Allhallows, Barking, London. His father Thomas, was of the ancient family of the Suffolk Andrewes; in his later years he became master of Trinity House.

Lancelot was sent while a mere child to the Cooper's Free School, Ratcliff, in the parish of Stepney. From this the youth passed to Merchant Taylor's School, then under the celebrated Richard Mulcaster. In 1571 he was entered at Pembroke College, Cambridge. He was here one of the first four scholars upon the foundation of Dr. Thomas Watts, successor of the venerable* Nowell. Contemporaneously he was appointed to a scholarship in Jesus College, Oxford, at the request of the founder (Dr. Price), by Queen Elizabeth. In 1574-5, he took his degree of B. A.; in 1576 he was chosen to a fellowship at his college; in 1578 he proceeded M. A.; in 1580 he was ordained, and in the same year his name appears as junior treasurer; in 1581 he was senior treasurer, and on July 11 was incorporated M. A. at Oxford.

On passing M. A. he was appointed catechist in his college and read letters upon the Decalogue, afterward published causing a furor of interest far and near, as his first quaint biographer Isaacson tells. The notes of these lectures printed in 1642, authenticate themselves; later editions have been suspiciously enlarged, and otherwise altered for the worse.

The notes are historically valuable and important, inasmuch as with Bishops Jewell and Bilson, he teaches in them, that Christ is offered in a sacrament, that is, his offering represented and a memory of his passion celebrated.

Nothing can be more definite or emphatic than Andrewes' repudiation of a real external sacrifice in the bread and wine.

From the university Andrewes went into the North by invitation of Henry Hastings, Earl of Huntingdon, lord president of the North. In 1585 he is again found at Cambridge taking his degree of B. D. In 1588 he succeeded Crowley in the vicarage of St. Giles, Cripplegate. Here he delivered his most penetrative and striking sermons on the Temptation in the wilderness, and the Lord's Prayer—the former published in 1592, the latter in 1611.

In a great sermon on April 10, Easter week, 1588, he most effectively, and with burning eloquence, vindicated the Protestantism of the Church of England against the Romanists. It sounds oddly to have "Mr. Calvin" adduced herein and elsewhere as a new writer, with lavish praise and affection.

Passing other ecclesiastical advancements, Andrewes was preferred by Grindal, at the suit of Walsingham, to the prebendary stall of St. Pancras in St. Paul1s, London, in 1589. The prebendary had "the courage of his opinions," for Sir John Harington records that Sir Francis Walsingham his patron, having laboured to get him to maintain certain points of ultra-Puritanism, he refused, having, as the garalous knight, in his State of the Church of England, cunningly remarks, "too much of the AvSpoS. in him to be scared with a councillor's frown or blown aside with his breath," and accordingly answered him plainly, that "they were not only against his learning, but his conscience." On September 6, 1589, he succeeded Fulke as master of his own college of Pembroke, being at the time, one of the chaplains of Archbishop Whitgift. His mastership of Pembroke was a success in every way. In 1589-90, as one of the twelve chaplains of the queen, he preached before her, a singularly outspoken sermon (March 4, 1590). Inthis yer.r, en October 13, he preached his introductory lecture at St. Paul's upon undertaking to comment upon the first four chapters of Genesis. These form part of the Orphan Lectures, of the folio of 1657, than which there is no richer contribution to the theological literature of England, notwithstanding the imperfection of the notes in some cases. He was an incessant worker as well as preacher. He delighted to move among the people, and yet found time to meet with a society of antiquaries, whereof Raleigh, Sidney, Burleigh, Arundel, the Herberts, Saville, Stow, and Camden, were members. What by his often preaching testifies Isaacson, at St Gile's, and his no less often reading in St Paul's, he became so infirm that his friends despaired of his life. His charities were lavish, and yet discriminative.

The dearth of 1594 exhibits him as another Joseph in his care for the afflicted and poor of "the Israel of God." In 1595 appeared The Lambeth Articles, a landmark in our national church history. Andrewes adopted the doctrine of St Augustine as modified by Aquinas. Philosophically, as well as theologically, his interpretations of these deep things remain a permanent advance in theological-metaphysical thought. In 1598 he declined offers of the two bishoprics of Ely and Salisbury, his "noloepiscopari" resting on an intended alienation of the lands attached to these sees. On Nov. 23, 1600, was preached at Whitehall his memorable sermon on Justification, around which surged a controversy that is even now unspent. The preacher maintained the evangelical view as opposed to the sacerdotal.

On July 4, 1691, he was appointed Dean of Westminster,and his sedulousness over the renowned school is magnified by Bishop Hacket in his Life of Archibishop Williams. On July 25, 1603, Andrewes assisted at the coronation of James I. In 1604 he took part in the Hampton Court Conference, and better service, was one of the committee to whom we owe our authorised version of Holy Scripture. The Dean frequently preached before the king, and his majesty's own learning, given him by George Buchanan, made him a sympathetic hearer.

Many of these sermons are memorable from their results and place in our eclesiastical history. In 1605 he was appointed, after a third declinature, bishop of Chichester. In 1609 he published his Tortura Torti, in answer to Bellarmine's Matthceus Tortus. This work is one of many born of the gunpowder plot and related controversies. It is packed full of learning, and yet the argument moves freely. Nowhere does Audrewes' scholarship cumber him. It is as a coat of mail, strong but mobile. In this same year he was transferred from Chichester to Ely. His studiousness here was as intent as before. He again assailed Bellarmine in his Responsio ad Apol- ogiam, a treatise never answered. From 1611 to 1618 Andrewes is to be traced as a preacher and controversialist in season and out of season. In 1617 he attended the king to Scotland. In 1618 he was translated to the see of Winchester. In this year he proceeded to the Synod of Dort. Upon his return he became in word and deed a model bishop, while in every prominent ecclesiastical event of the period he is seen in the front, but ever walking in all beauty of modesty and benignity. His benefactions were unprecedented. His learning made him the equal friend of Grotious, and of the foremost contemporary scholars.

His preaching was unique for its combined rhetorical splendor and scholarly richness, and yet we feel that the printed page poorly represents the preaching. His piety was that of an ancient saint, semi-ascetic and unearthly in its self-denial, but rooted in a deep and glowing love for his Lord. No shadow rests on his beautiful and holy life. He died Sept. 25, 162(5, and the leaders in church and state mourned for him as for a father. Brittanica.]

Walter records this of him; Neal, bishop of Durham, and bishop Andrewes were standing together behind the king's chair at dinner, when king James turned to them and said "My lords, can not I take my subjects' money when I want it without all this formality in parliament?" bishop Neal readily answered, "God forbid, sire, but you should, you are the breath of our nostrils." The king then turned to bishop Andrewes; "Well, my lord, and what say you?" "Sir," said Andrewes, "Ihave no skill to judge of parliamentary cases." The king answered, *'No put offs, my lord, answer me immediately." "Then sir," said he, "I think it lawful for you to take my brother Neal's money, for he offers it."

King James had such a veneration for this excellent prelate that he refrained from all levity in his presence. He was made a privy councilor by king James I, and was in no less esteem with king Charles I. His was a life of prayer, a great portion of five hours every day was spent in the exercise of devotion.

Lancelot Andrews from John Luther Andrews:
-Remember a cousin of ours William the Conqueror was crowned King of England in 1066 and another Andrews is counseling the King of England 500 years later. This defines the Andrews as a line of people that have always lived their lives close to faith. -

The individual who wrote the article says the book was written after years of research set in motion by a question of a Mr. Andrews of Ohio. He describes the leading characteristic of the family as being a wonderful spirit of emigration, almost equal to the dispersion of the Jews of old for they forsake father and mother, brothers and sisters, houses and lands, for the frontier and border settlements bidding farewell to ll family connections, genealogies, and memorials, their strong arms occupied in clearing the new farm and building the log house in the new country, where every energy was taxed for subsistence.

He describes the Andrews as distinguished in piety, patriotism, honesty, and industry. Their natural traits and gifts, common height and ruddy countenance, inclined to be thick-set, of quick step, with sanguine temperament, strong passions, generous impulses, light clear complexion, tenacious of life, hopeful, extremely fond of frontier life, restless under restraint, of ready wit, fond of domestic life, always ready to enlist in defense of country, and above all of good common sense. The men generally do well in the world, and the women equal to their brothers.

His description of the England branch is so descriptive of our branch they did not forsake his brother, as will be noted that they clung to together in their emigrations.
In his Introduction, he mentions Bishop Lancelot Andrews, D.D., an eminent English divine born in London, 1565, educated at Cambridge, died at Winchester House, 1626; held successively the Bishoprics of Chichester, Ely, Winchester, and was made by King James I a privy counsellor. He was one of the authors of the King James translation of the Bible. It is recorded of him that the king had such a veneration for him he refrained from levity in his presence. Five hours every day was spent by him in prayer. He was a patron of learning, being Master of Latin, Greek, Hebrew, Chaldee, Syriac, and Arabic, besides fifteen modern languages. He has a brother Thomas and a brother Nichols.
Lancelot Andrewes (1555 - 25 September 1626) was an English bishop and scholar, who held high positions in the Church of England during the reigns of Elizabeth I and King James I. During the latter's reign, Andrewes served successively as Bishop of Chichester, of Ely and of Winchester and oversaw the translation of the King James Version of the Bible (or Authorized Version). In the Church of England, he is commemorated on 25 September with a Lesser Festival.

Once a year he would spend a month with his parents, and during this vacation, he would find a master from whom he would learn a language of which he had no previous knowledge. In this way, after a few years, he acquired most of the modern languages of Europe. Andrewes was the elder brother of the scholar and cleric Roger Andrewes, who also served as a translator for the King James Version of the Bible. On the accession of King James I, to whom his somewhat pedantic style of preaching recommended him, Andrewes rose into great favor. He assisted at King James's coronation, and in 1604 took part in the Hampton Court Conference.

Andrewes' name is the first on the list of divines appointed to compile the Authorized Version of the Bible. He headed the "First Westminster Company" which took charge of the first books of the Old Testament (Genesis to 2 Kings). He acted, furthermore, as a sort of general editor for the project as well He preached regularly and submissively before King James and his court on the anniversaries of the Gowrie Conspiracy and the Gunpowder Plot. These sermons were used to promulgate the doctrine of the Divine Right of Kings.

Ninety-six of his sermons were published in 1631 by command of King Charles I, have been occasionally reprinted, and are considered among the most rhetorically developed and polished sermons of the late-sixteenth and early-seventeenth centuries. Because of these, Andrewes has been commemorated by literary greats such as T. S. Eliot.

Andrewes was considered, next to Ussher, to be the most learned churchman of his day, and enjoyed a great reputation as an eloquent and impassioned preacher, but the stiffness and artificiality of his style render his sermons unsuited to modern taste. Nevertheless, there are passages of extraordinary beauty and profundity. His doctrine was High Church, and in his life, he was humble, pious, and charitable. He continues to influence religious thinkers to the present day, and was cited as an influence by T. S. Eliot, among others. Eliot also borrowed, almost word for word and without his usual acknowledgement, a passage from Andrewes' 1622 Christmas Day sermon for the opening of his poem "Journey of the Magi". In his 1997 novel Timequake, Kurt Vonnegut suggested that Andrewes was "the greatest writer in the English language," citing as proof the first few verses of the 23rd Psalm. His translation work has also led him to appear as a character in three plays dealing with the King James Bible, Howard Brenton's Anne Boleyn (2010), Jonathan Holmes' Into Thy Hands (2011) and David Edgar's Written on the Heart (2011).

Andrewes has been described by Rowan Greer, Professor of Anglican Studies Emeritus at Yale Divinity School, as "arguably, the most brilliant scholar the Church of England has ever produced."
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The darker side of the chief King James Bible translator, Lancelot Andrewes:

One of the most amazing feats of history was the creation of the King James Version of the Bible in the years leading up to 1611. A committee of bickering scholars pulled together one of the two greatest works of English literature–great, at least, in their formative influence on the language and culture of English-speaking nations–with the other being the plays of Shakespeare.

The "lead mule" on this herculean project was perhaps the most brilliant man of his age, and one of the most pious, Lancelot Andrewes. A fascinating figure in his own right, Andrewes was not only a scholar and a spiritual man, but also a master of ecclesiastical politics. Like all people, he was not without flaws, and Adam Nicolson, author of God's Secretaries, looked unstintingly into those flaws as well as the greatness of the man. Here is some of what Nicolson discovered:

[You should know that a prebendary is a post connected to an Anglican or Catholic cathedral or collegiate church and is a type of canon. Prebendaries have a role in the administration of the cathedral. A prebend is a type of benefice, which was usually drawn from specific sources in the income from the cathedral estates.]

26 "By midsummer [1603], London under plague now looked, sounded, and smelled like a city at war. It was by far the worst outbreak England had known. Here now, grippingly, and shockingly, the first and greatest of the Bible Translators appears on the scene. It is not a dignified sight. Lancelot Andrewes was a man deeply embedded in the Jacobean establishment. [Jacobitism was a political movement in Great Britain and Ireland that aimed to restore the Roman Catholic Stuart King James II of England and his heirs to the thrones of England, Scotland and Ireland.] He was forty-nine or fifty, Master of Pembroke College, Cambridge. He was also Dean of Westminster Abbey, a prebendary of St. Paul's Cathedral, drawing the income from one of the cathedral's manors, and of Southwell Minster, one of the chaplains at the Chapel Royal in Whitehall, who under Elizabeth had twice turned down a bishopric not because he felt unworthy of the honour but because he did not consider the income of the sees he was offered satisfactory. Elizabeth had done much to diminish the standing of bishops; she had banished them from court and had effectively suspended Edmund Grindal, the Archbishop of Canterbury whose severe and Calvinist views were not to her liking. Andrewes, one of the most astute and brilliant men of his age, an ecclesiastical politician who in the Roman Church would have become a cardinal, perhaps even pope, was not going to diminish his prospects simply to carry an elevated title."

26-7 "Andrewes plays a central role in the story of the King James Bible, and the complexities of his character will emerge as it unfolds—he is in many ways its hero; as broad as the great Bible itself, scholarly, political, passionate, agonized, in love with the English language, endlessly investigating its possibilities, worldly, saintly, serene, sensuous, courageous, craven, if not corrupt then at least compromised, deeply engaged in pastoral [27] care, generous, loving, in public bewitched by ceremony, in private troubled by persistent guilt and self-abasement—but in the grim realities of plague-stricken London in the summer of 1603, he appears in the worst possible light. Among his many positions in the church, he was the vicar of St Giles Cripplegate, just outside the old walls to the north of the city."

27 "The church was magnificent, beautifully repaired after a fire in 1545, full of the tombs of knights and aldermen, goldsmiths, physicians, rich men and their wives. The church was surrounded by elegant houses and the Jews' Garden, where Jews had been buried before the medieval pogroms, was now filled with 'fair garden plots and summer-houses for pleasure . . . some of them like Midsummer pageants, with towers, turrets and chimney-tops.'"

28 "Andrewes wasn't there. He had previously attended to the business of the parish, insisting that the altar rails should be retained in the church (which a strict Puritan would have removed), doubling the amount of communion wine that was consumed (for him, Christianity was more than a religion of the word) and composing a Manual for the Sick, a set of religious reassurances, beginning with a quotation from Kings: 'Set thy house in order, for thou shalt die.' And he certainly preached at St. Giles's from time to time. But throughout the long months of the plague in 1603, he never once visited his parish."

For the king to absent himself [to the country to avoid the plague] was only politic. But for the vicar of a parish to do so was another question."

28 "The mortality had spread to Westminster. In the parish of St Margaret, in which the Abbey and Westminster School both lie, dogs were killed in the street and their bodies burnt, month after month, a total of 502 for the summer. The outbreak was nothing like as bad as in Cripplegate, but Andrewes, who as dean was responsible for both Abbey and school, with its 160 pupils, was not to be found there either. He had ordered the college closed for the duration and had gone down himself to its 'pleasant [29] retreat at Chiswick, where the elms afforded grateful shade in summer and a 'retiring place' from infection'. He might well have walked down there, as he often did, along the breezy Thameside path through Chelsea and Fulham 'with a brace of young fry, and in that wayfaring leisure had a singular dexterity to fill those narrow vessels with a funnel'. He was lovely to the boys. 'I never heard him utter so much as a word of austerity among us,' one of his ex-pupils remembered. The Abbey papers still record the dean's request in July 1603 for 'a butler, a cooke, a carrier, a skull and royer' – these last two oarsmen for the Abbey boat – to be sent down to Chiswick with the boys. Richard Hakluyt, historian of the great Elizabethan mariners, and Hadrian à Saravia, another of the Translators, signed these orders as prebendaries of the Abbey. Here, the smallness of the Jacobean establishment comes suddenly into focus. Among the Westminster boys this summer, just eleven years old, was the future poet and divine George Herbert, the brilliant son of a great aristocratic family, his mother an intimate of John Donne's. From these first meetings in a brutal year, Herbert would revere and love Andrewes for the rest of his life. Meanwhile, in Cripplegate, the slum houses were boarded up, the poor died and in the streets the fires burned. Every new case of the disease was to be marked by the ringing of a passing bell down the street. Each death and burial was rung out too so that 'the doleful and almost universal and continual ringing and tolling of bells' marked the infected parishes. From far out in the fields, you could hear London mourning its dead. In the week of 16 September, the outbreak would peak at 3,037 dead. Proportionately, it was a scale of destruction far worse than anything during the Blitz."

29-30 "Was Andrewe's departure for Chiswick acceptable behavior? Not entirely. There was the example of the near-saintly Thomas Morton, one of John Donne's friends and the rector of Long Marston outside York, later a distinguished bishop, who, in the first flush of this plague epidemic as it attacked York in [30] the summer of 1602, had sent all his servants away, to save their lives, and attended himself to the sick and dying in the city pesthouse. Morton slept on a straw bed with the victims, rose at four every morning, was never in bed before ten at night, and travelled to and from the countryside, bringing in the food for the dying on the crupper of his saddle."

30 "Alongside this, Andrewes's elm-shaded neglect of the Cripplegate disaster looks shameful. While he was at Chiswick, he preached a sermon on 21 August that compounded the crime. 'The Rasor is hired for us,' he told his congregation, Hakluyt and Herbert perhaps among them, 'that sweeps away a great number of haires at once.' Plague was a sign of God's wrath provoked by men's 'own inventions', the taste for novelty, for specious newness, which was so widespread in the world. The very word 'plague' – and there is something unsettling about this pedantic scholarship in the face of catastrophe – came from the Latin plaga meaning 'a stroke'. It was 'the very handy-worke of God'. He admitted that there was a natural cause involved in the disease but it was also the work of a destroying angel. 'There is no evill but it is a sparke of God.' Religion, he said, was filled by Puritan preachers with 'new tricks, opinions and fashions, fresh and newly taken up, which their fathers never knew of'. The people of England now 'think it a goodly matter to be wittie,and to find out things our selves to make to our selves, to be Authors, and inventors of somewhat, that so we may seem to be as wise as God, if not wiser'. What could be more wicked than the idea of being an Author? Let alone wittie? Newness was the sin and novelty was damnable. 'That Sinn may cease, we must be out of love with our own inventions and not goe awhoring after them . . . otherwise, his anger will not be turned away, but his hand stretched out still.'"

30-1 "The educated, privileged and powerful churchman preaches his own virtue and ignores his pastoral duties, congratulating himself on his own salvation. The self-serving crudity of this [31] did not escape the attentions of the Puritans. If Andrewes sincerely believed that the plague was a punishment of sin and 'novelty', and if he was guiltless on that score, then why had he run away to Chiswick? Surely someone of his purity would have been immune in the city/ And if his pastoral duties led him to the stinking death pits of Cripplegate, as they surely did, why was he not there? Did Andrewes, in other words, really believe what he was saying about the omnipotent wrath of the Almighty?"

31 "In a way he didn't; and his hovering between a vision of overwhelming divine authority and a more practical understanding of worldly realities, in some ways fudging the boundaries between these two attitudes, reveals the man. Henoch Clapham, the angry pamphleteer, lambasted Andrewes in his Epistle Discoursing upon the Present Pestilence. All Londoners, Andrewes included, should behave as though plague was not contagious. Everybody should attend all the funerals. There was no need to run away. It was a moral disease. If you were innocent you were safe. And not to believe that was itself a sin. How innocent was Andrewes in running to save his own skin? Did the innocent require an elm-tree shade? Clapham was slapped into prison for asking these questions. To suggest that the Dean of Westminster was a self-serving cheat was insubordinate and unacceptable. Andrewes interrogated him there in a tirade of anger and attempted to impose on him a retraction. Clapham had to agree (in the words written by Andrewes):"

31 " 'That howsoever there is no mortality, but by and from a supernatural cause, so yet it is not without concurrence of natural causes also . . . That a faithful Christian man, whether magistrate or minister, may in such times hide or withdraw himself, as well corporeally as spiritually, and use local flight to a more healthful place (taking sufficient order for the discharge of his function).'"

31-2 "Clapham refused to sign this and stayed in prison for eighteen months until he finally came up with a compromise he could [32] accept: there were two sorts of plague running alongside each other. One, infectious, was a worldly contagion, against which you could take precautions. The other, not infectious, was the stroke of the Angel's hand. A pre-modern understanding of a world in which God and his angels interfered daily, in chaotic and unpredictable ways, was made to sit alongside something else: the modern, scientific idea of an intelligible nature. The boundary between the two, and all the questions of authority, understanding and belief which hang around it, is precisely the line which Andrewes had wanted to fudge."

32 "If this looks like the casuistry of a trimming and worldly churchman, there were of course other sides to him. Down at Chiswick, as throughout his life, the time he spent in private, about five hours every morning, was devoted almost entirely to prayer. He once said that anyone who visited him before noon clearly did not believe in God. The prayers he wrote for himself, first published after his death in 1648 as Preces Privatae, have for High Church Anglicans long been a classic of devotional literature. Andrewes gave the original manuscript to his friend Archbishop Laud. It was 'slubbered with his pious hands and watered with his penitential tears'. This was no rhetorical exaggeration: those who knew him often witnessed his 'abundant tears' as he prayed for himself and others. In his portraits he holds, gripped in one hand, a large and absorbent handkerchief. It was a daily habit of self-mortification and ritualized unworthiness in front of an all-powerful God, a frame of mind which nowadays might be thought almost mad, or certainly in need of counseling or therapy. But that was indeed the habit of the chief and guiding Translator of the King James Bible: 'For me, O Lord, sinning and not repenting, and so utterly unworthy, it were more becoming to lie prostrate before Thee and with weeping and groaning to ask pardon for my sins, than with polluted mouth to praise Thee.'"

32-3 "This was the man who was acknowledged as the greatest preacher of the age, who tended in great detail to the school children in his care, who, endlessly busy as he was, would nevertheless wait in the transepts of Old St Paul's for any Londoner in need of solace or advice, who was the most brilliant man in the English Church, destined for all but the highest office. There were few Englishmen more powerful. Everybody reported on his serenity, the sense of grace that hovered around him. But alone every day he acknowledged little but his wickedness and his weakness. The man was a library, the repository of sixteen centuries of Christian culture, he could speak fifteen modern languages and six ancient, but the heart and bulk of his existence was his sense of himself as a worm. Against an all-knowing, all-powerful and irresistible God, all he saw was an ignorant, weak and irresolute self:

33 " 'A Deprecation

33 " 'O Lord, Thou knowest, and canst, and willest
the good of my soul.
Miserable man am I;
I neither know, nor can, nor, as I ought
will it.'"

33 "How does such humility sit alongside such grandeur? It is a yoking together of opposites which seems nearly impossible to the modern mind. People like Lancelot Andrewes no longer exist. But the presence in one man of what seem to be such divergent qualities is precisely the key to the age. It is because people like Lancelot Andrewes flourished in the first decades of the seventeenth century – and do not now – that the greatest translation of the Bible could be made then, and cannot now. The age's lifeblood was the bridging of contradictory qualities. Andrewes embodies it and so does the King James Bible."

86 "At the same time, Bancroft began to hire the men for the great translation and here it was breadth and inclusiveness which dictated the choice. The first Westminster company, charged with translating the first books of the Bible, had Lancelot Andrewes, Dean of Westminster Abbey, as its director. He was known as 'the Angell in the pulpit', the man more versed in modern and ancient tongues than any other in England, who could serve, it was thought, as 'Interpreter-General' at the Day of Judgement, but he had other skills, and another track record, which confirmed him as a member of the core establishment and recommended him to Bancroft and the king."

86 "He had been used before in important political work, some fifteen years earlier when Bancroft was working for Whitgift rooting out the Separatist congregations in London. Andrewes, then in his mid-thirties and already recognized as the coming man, and as the cleverest preacher in England, could be relied on to do Bancroft's work for him. Highly detailed accounts survive of what Andrewes did for the ecclesiastical establishment: a representation, in other words, of what Bancroft would have known of him, the grounds on which he chose him as one of the principal Translators. Once again, it is not a dignified picture: his governing qualities are those of a man who knows how to exercise power."

86-7 "Through the second half of the 1580s, the more extreme Separatist puritans, who considered each congregation a self-sufficient church of Christ, became the target of a campaign led by Richard Bancroft. They were to be found in private houses all around London, holding private conventicles in which their [87] inspirational preachers were, it was reported to Bancroft, 'esteemed as godds'. Bancroft, who in another life would clearly have been an excellent detective, had his spies in place. As a central player in the Crown establishment, he would have had an array of inducements to hand: money, prospects, threats, the persuasive words of a man with access to power. Those tools gave him access to all kinds of secret meetings. 'After the Minister hath saluted everie one, both man and woman, at theire comynge into the Chamber with a kysse', one report of such a Separatist meeting described, shocked at its impropriety,"

87 " 'a large Table beinge prepared for the purpose (which holdeth fortie or fiftie persons) he taking the chayre at the end thereof, the rest sitt down everie one in order: . . . the Minister himself having received [communion] in both kyndes: the breade and the wyne which is left, passeth downe, and everye man without more a doe is his owne Carver.'"

87 "The state church could not tolerate the freedom or the priestlessness of such behavior. Many Separatists – and they were overwhelmingly young, idealistic people, a tiny minority, perhaps no more than a couple of hundred in England as a whole – fled to the Netherlands but others were arrested and, eventually, some fifty-two were held for long periods in the string of hideous London gaols [jails]: the Clink, the Gatehouse, the Fleet, Newgate, the Counter Woodstreet, the Counter Poultry, Bridewell and the White Lion, some of the prisoners shut in the 'most noisome and vile dungeons', without 'bedds, or so much as strawe to lye upon . . . and all this, without once producing them, to anie Christian trial where they might have place given them, to defend themselves'. One of them, the eighteen-year-old Roger Waters, was kept in irons for more than a year."

87-8 "Their leaders, honest, fierce men, the spiritual forebears of the future Massachusetts colonists, were to be interrogated (or 'conversed with' as Bancroft described it; the meetings were known among the Separatists themselves as 'Spanish conferences') [88] by the more brilliant and trustworthy members of the Church of England. Andrewes was at their head. Bancroft instructed him to interrogate Henry Barrow, the leading Separatist who had been arrested in 1587 and kept in the Fleet."

88 "Andrewes visited the gaol accompanied by another divine, William Hutchinson. Their descent into the Separatists' hell is a moment of sudden, film-like intensity, when the passionate realities of early modern England come starkly to life. The entire context of the King James Bible is dramatized in these prison meetings: holiness meets power, or at least one version of holiness meets another; the relative claims of society and the individual, and the legitimacy of those claims, clash; the individual conscience grates against the authority structures of an age which senses incipient anarchy at every turn and so is obsessed with order; the candid plays against the cynical, worldliness against a kind of stripped Puritan idealism; and the godly comes face to face with the political."

88-9 "With Barrow, in March 1590, Hutchinson and Andrewes began kindly. They were sitting in the parlour of the Fleet prison [89] (one of the better of the London prisons, 'fit for gentlemen')." Barrows expressed his desire " 'to obtain such conference where the Book of God might peaceably decide all our controversy'. That phrase, innocuous as it might sound, was salt in the eyes for Andrewes. It released a flood of hostile questions. All the issues of order and authority, the great political questions of the day, streamed out over his prisoner-conversant. 'Whie,' Andrewes said, 'the booke of God cannot speake, which way should that decide owr controversies?" That was the central question of the Reformation: did Christians not need a church to interpret God for them? Or could they have access to the godhead without help, with all the immediacy of the inspired? Barrow replied in the spirit of Luther: each soul could converse with God direct, unmediated by any worldly church, his thoughts and actions to be interpreted by the words of scripture itself."

89 " 'Dr Andrewes: But the spirits of men must be subject unto men, will you not subject your spirit to the judgment of men?

" 'Barrow: The spirit of the prophets must be subject to the prophets, yet must the prophets judge by the word of God. As for me I willingly submit my whole faith to be tried and judged by the word of God, of all men.

" 'Dr Andrewes: All men cannot judge, who then shal judge the Word?

" 'Barrow: The word, and let every one that judgeth take hede that he judge aright htereby; 'Wisdom is justified of her children.' (Matthew 11:19)"

89-90 "Andrewes thought he spotted error. 'This savorth of a pryvat spyrit,' he said. Nothing was more damning in his lexicon than that phrase. The privateness of the Puritan spirit was its defining sin, its arrogance and withdrawal in the face of communal and [90] inherited wisdom, treating the word of God, the scriptures, not as a common inheritance, whose significance could be understood only within the tradition that had grown and flowered around it, but as a private guidebook to a personal and selfish salvation. The heart of the Puritan error was that social divisiveness, that failure to join in, its stepping outside the necessity of order, its assumption that the Puritan himself was a member of God's elect, and the rest could look to the hindmost [look out for themselves]. How could a society be based on that predestinarian arrogance?Increasingly, for churchmen such as Andrewes [and here is the Establishment position], it seemed that the true church could only be inclusive, one in which God's grace would descend on believers not through some brutal predestinarian edict but through the sacraments, through the ceremony of the church."

[a paragraph cut out here]

90 "Barrow responded sharply. It was not a private spirit but 'the spirit of Christ and his Apostles'. They had been happy to be judged by the word of God and so was Barrow. This, for Andrewes, so crushingly aware of his own sin, was too much.

" 'Dr Andrewes: What, are you an apostle?

" 'Barrow: No, but I have the spirit of the apostles.

" 'Dr Andrewes: What, the spirit of the apostles?

91 " 'Barrow: Yea, the spirit of the apostles.

" 'Dr Andrewes: What, in that measure?

" 'Barrow: In that measure that God hath imparted unto me, though not in that measure that the apostles had, by anie comparison, yet the same spirit. There is but one spirit."

91 "That was not an unreasonable answer: God had blown his spirit into Adam, and it was acceptable to think that the life of men was a divine gift. But Andrewes, revealing himself here in a way he would rarely do later in life, curiously narrowed and harsh . . . clung to his hostility. They argued over the difference between a schism and a sect. Then, in an emblematic moment of the English Reformation, angry, impassioned, pedantic, scholarly, they called for a dictionary. The heretic and his interrogator pored together over the Greek-Latin Lexicon of Joannes Scapula (Basel, 1580) to try and sort out the etymologies of the two words, but they could come to no shared conclusion."

91-2 "Andrewes then uttered one of the most despicable remarks he ever made. Barrow said his imprisonment had been horrible. He had been there for three years and the loneliness of it, the sheer sensory deprivation, the nastiness of the conditions, had sunk him deep into depression. Andrewes's reply, witty, supercilious, a pastiche of the sympathetic confessor, is still shocking 400 years later: 'For close imprisonment', he told Barrow, 'you are most happie. The solitarie and contemplative life I hold the most blessed life. It is the life I would chuse.' It is Henry barrow, martyr to his beliefs, who emerges from this confrontation as the holy man. 'You speak philosophically,' he told Andrewes with some self-control, 'but not Christianly. So sweete is the harmonie of God's grace unto me in the congregation, and the conversation of the saints at all times, as I think my self as a sparrow on the house toppe when I am exiled thereby. But could you be content also, [92] Mr. Androes, to be kept from exercise and ayre so long together? These are also necessarie to a natural body.'"

92 "The poor man was lonely, longing for his friends and for a sight of the sky, from which the intolerance of the state had excluded him. Andrewes's breathtaking insouciance continued until the last. In conversation, he had used the word 'luck.' For fundamentalists [sic] such as Barrow, there was no such thing: all was ordained, everything from the death of a sparrow to the execution of a heretic was the working out of God's providence. Calvin had written, in a famous passage, that to believe in luck was a 'carnal' way to look at the world. Barrow told the departing Andrewes 'there was no fortune orluck. To prove luck [Andrewes] torned in my Testament to the 10 of Luke, verse 31, 'By chance there went down a certain priest that way.' And torned in a leafe upon the place, and as he was going out willed me to consider of it.'"

92 "That folded-down page of the Puritan's Bible, Andrewes's all-too-complacent knowledge of the scriptural text, 'the poor worne bodie' of the prematurely aged Barrow (he was about thirty-seven, a couple of years older than Andrewes) standing in the room, silenced by the rising self-congratulatory confidence of the young Master of Pembroke College, prebendary of St Paul's, vicar of St Giles Cripplegate, a candidate for the bishopric of Salisbury, sweeping out of the prison parlour door, with his departing quip, his patronizing flourish: could you ask for a more chilling indictment of established religion than that?"

92-3 "Three years later Barrow's life ended in execution, for denying the authority of bishops, for denying the holiness of the English Church and its liturgy and denying the authority over it of the queen. Andrewes saw him again on the eve of his death. The prisoner had been transferred to Newgate . . . and he was high on his impending martyrdom. He was reminded by one of those present of the Englishmen who had been martyred by the Roman Catholics in the reign of Queen [93 Mary for their defence of the very church which Barrow now denied. ' "These holy bonds of mine" he replied, (and therewith he shooke the fetters which he did wear) "are much more glorious than any of theirs."' Andrewes argued with him again over points in the Geneva Bible. Barrow would have none of it and he told his adversary that his 'time now was short unto this world, neyther were we to bestow it unto controversies'. He was finally executed early in the morning on 6 April at Tyburn, where the mallows and bulrushes were just sprouting in the ditches."

93-4 "Andrewes could put the knife in. What little one can judge from contemporary portraits – the Jacobean image is so much less revealing than the Jacobean word – shows a narrow and shrewd face, a certain distance in the eyes, as if the person had withdrawn an inch or two below the surface of the skin, but that surface was bien soigné [well washed, cleaned], a well-trimmed beard, a well-brushed moustache. He could look the church's adversaries in the eye, and he was clever enough to slalom around the complexities of theological dispute: not only a great scholar but a government man, aware of political realities, able to articulate the correct version of the truth. He was . . . useful for his extensive network of connections. It is clear that in 1604 he played a large part in selecting the men for his, and perhaps also for Barlow's, company. Several themes emerge: there is a strong Cambridge connection(Andrewes had been an undergraduate and fellow there and was still Master of Pembroke College); an emphasis on scholarly brilliance – more so than in the other companies; a clear ideological bent in choosing none who could be accused of Puritanism, however mild, and several who would later emerge as leading anti-Calvinists in the struggles of the 1620s; there was also a connection with Westminster Abbey, where ANdrewes had been appointed dean. . . . [94] In this marrying of leverage and discrimination, it is a microcosm of the workings of Jacobean England: the right men were chosen and part of their qualifications for being chosen was their ability to work the systems of deference and power on which the society relied."

94 "They met in the famous Jerusalem Chamber, the fourteenth-century room in what had been the abbot's lodgings at Westminster, where Henry IV had died; now it was part of Andrewes's deanery. It was where the chapter usually met, on which Andrewes had secured for his brother Nicholas the valuable post of registrar for life. Such nepotism was habitual and habitually condemned. Ten years before, Andrewes had preached at St Paul's (in Latin), lashing the indigent clergy for their corruption: 'You are extremely careful to enrich your own sons and daughters,' he had told them. 'You are so careful of the heirs of your flesh that you forget your successors.' One of the Translators, in the Cambridge company dealing with the central section of the Old Testament, was Andrewes's brother Roger. Judging by every other aspect of Roger's life we know of, he was almost certainly there on Lancelot's recommendation: when Lancelot had become Master of Pembroke, he made Roger a fellow; when he became Bishop of Chichester, he made Roger a prebendary, archdeacon and chancellor of the cathedral. When Lancelot moved on to Ely in 1609, Roger became a prebendary there and also Master of Jesus College, Cambridge, which was in the gift of the Bishop of Ely. At Jesus, Roger was not a success. He argued with the fellows, neglected the financial affairs of the college and was finally sacked in 1632 for stealing college funds. Meanwhile, when in 1616 his saintly brother was translated to Winchester, the richest see in England, Roger received another prebend there."
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MARIANNE DORMAN'S WEBSITE ON LANCELOT ANDREWES
I have worked for many years on Lancelot Andrewes and the Post-Reformation in the Church in England, and I have concluded that he is responsible for upholding the ancient Catholic tradition in the English Church more than any other divine.

No other subject dominated Andrewes' sermons and lectures more than the Eucharist because for him "the chief point is that in the Sacrament Christ himself is received." It is our perpetual Bethlehem, the manna from heaven, and at the end of life the viaticum as the soul journeys onwards. At the altar is our mystical union with our beloved Lord. "We are said to come to Christ in Baptism, ... in the hearing of the word," and in preaching, "but Christ receiveth none of these, but that we come to him as is panis vitae, when we come to Christ, as he offers himself in the Sacrament." Christ gathers "us as close and near as alimentum alito, that is as near as near may be." Indeed it is more, for by "that blessed union" it enables us to enter into "the highest perfection we can in this life aspire unto."

On September 25th most of the Anglican Communion commemorates the day on which Lancelot Andrewes died. Monday, about 4 O'clock in the morning, died Lancelot Andrews, the most worthy bishop of Winchester, the great light of the Christian world." (Laud 3:126)

And what a light he was in his time and still is. Those who value the catholicity of the Church and the beauty of holiness in worship, also offer a big thank you on this day as he safeguarded the Catholic heritage in the English Church in its formative years of the Reformation period under Elizabeth I.

One cannot read Andrewes' sermons or use his prayers without being aware of the centrality of the Eucharist in his life and teaching, as well as teaching the Catholic faith according to the Fathers in his sermons.

So it is not surprising that for many in the seventeenth century Andrewes was considered the authority on worship, and so what he practiced in his beautiful chapel, designed for Catholic worship, became their standard for the celebration of the Liturgy. The 1662 Prayer Book, following Andrewes' practice, restored the rubrics for the manual acts at the offertory and consecration. In modern times Eliot referred to Andrewes as "the first great preacher of the English Catholic Church".

There is no doubt therefore that Andrewes saw himself as standing in that long line of Christian tradition embedded in antiquity, and a part of the wonder and loveliness of creation. Indeed Andrewes was a man of prayer and learning whose preaching and piety was noted as far away as Venice. Each day of his life, from 4.am to noon was spent in prayer and study.

During those fifty years Andrewes ministry touched all walks of life. He was chaplain to reigning monarchs for forty years; constant preacher at Court especially for James I.

Andrewes' began his ministry (a ministry that was to last fifty years) c.1578, a time when the Puritans were trying their hardest, especially through pamphlets and parliaments to model the English Church on the Genevan. This would have meant discarding the episcopal and apostolic ministry, the Prayer Book, downplaying the sacraments and dismantling the structure of cathedrals. However their demands were always thwarted by Queen Elizabeth. She and the Archbishop of Canterbury (Whitgift) both appointed Andrewes as one of their chaplains, and prevailed on his skills as a preacher and theologian to address many of the issues raised by Puritans in the late 16thC. So his preaching and lecturing and later on when a bishop his Visitation Articles always stressed amongst other things the observance of Prayer Book services to be taken by a properly ordained minister, the Eucharist to be celebrated reverently, infants to be baptised, the Daily Offices to be said, and spiritual counselling to be given where needed.

One cannot read Andrewes' sermons or use his prayers without being aware of the centrality of the Eucharist in his life and teaching. It had been the heart of worship in the early Church when the local bishop and people came together constantly to celebrate Christ's glorious death, and partake of His most blessed Body and Blood. That partaking fell into disuse in the mediæval church and was replaced instead by adoration of the Host at the elevation during the Canon. For Andrewes the Eucharist was the meeting place for the infinite and finite, the divine and human, heaven and earth. "The blessed mysteries ... are from above; the 'Bread that came down from Heaven,' the Blood that hath been carried 'into the holy place.' And I add, ubi Corpus, ubi sanguis Christi, ibi Christus". We here "on earth ... are never so near Him, nor He us, as then and there." Thus it is to the altar we must come for "that blessed union [which] is the highest perfection we can in this life aspire unto." Unlike his contemporary Puritans it was not the pulpit but the altar, glittering with its candles and plate, with incense wafting to God, that was the focal point for worship in Andrewes' chapel.

The reason that Andrewes placed so much importance on reverence in worship came from his conviction that when we worship God it is with our entire being, that is, both bodily and spiritually. At a time when little emphasis was placed on the old outward forms of piety Andrewes maintained, "if He hath framed that body of yours and every member of it, let Him have the honour both of head and knee, and every member else."

During those fifty years Andrewes ministry touched all walks of life. He was chaplain to reigning monarchs for forty years; constant preacher at Court especially for James I; vicar of an important London parish, St. Giles, Cripplegate; and a prebendary of St. Paul's Cathedral for fifteen years. He was also Master of Pembroke College, Cambridge for a similar period; a prebendary and then Dean of Westminster Abbey for a total of eight years; Almoner and Dean of the Royal Chapel and finally a bishop for twenty-two years. He therefore not only held influential positions but also ministered to many who held important positions of State. Yet his congregations came from all walks of life, apart from royalty, politicians and gentry, there were actors, artisans, musicians, students, common folk and clerics. Contemporaries admired his preaching and piety, and eagerly awaited the publication of his sermons. Whilst he was a prebendary of St. Pancras stall at St. Paul's he restored the ancient office of confessor. Accordingly, "especially in Lent time" he would "walk duly at certain hours, in one of the Iles of the Church, that if any came to him for spirituall advice and comfort, as some did, though not many, he might impart it to them."

So it is not surprising that for many in the seventeenth century Andrewes was considered the authority on worship, and so what he practised in his beautiful chapel, designed for Catholic worship, became their standard for the celebration of the Liturgy. As Andrewes was steeped in the teachings of the Fathers and the liturgies of both Eastern and Western churches it meant that in intention and form he followed the 1549 Prayer Book more than the 1559. His practice shaped the Scottish Prayer Book of 1637 (adopted by the American Episcopal Church in the 1789), and the reshaping of the Liturgy in the English Church in 1662. The 1662 Prayer Book, following Andrewes' practice, restored the rubrics for the manual acts at the offertory and consecration. Since then all Prayer Books compiled in various parts of the Anglican Communion are closer to the 1549 Prayer Book - a liturgy in Cranmer's eyes to be only a stop-gap, but for Andrewes it reflected the practices and beliefs of the Church for over a thousand years.

As a preacher Andrewes was highly esteemed by contemporaries and later generations. In modern times Eliot referred to Andrewes as "the first great preacher of the English Catholic Church" who always spoke as "a man who had a formed visible Church behind him, who speaks with the old authority and the new culture, whilst his sermons "rank with the finest English prose of their time, of any time." As well as teaching the Catholic faith according to the Fathers his sermons also reflected an appreciation of beauty as well as knowledge of commerce, trade, art, theatre, navigation, husbandry, science, astronomy, cosmography, fishing, nature, shipping, and even the new discoveries of the world.

But Andrewes himself would have said, as indeed he did to Sir Francis Walisingham, that his whole life and teaching were indebted to the Fathers, especially the Eastern. One has only to be reasonably familiar with the Fathers, to see how much of their teachings were preached by him. For example the Cappadocian Fathers on the Eucharist, the Trinity and Christology, Cyprian on prayer, Anselm on sin and Bernard on atonement.

There is no doubt therefore that Andrewes saw himself as standing in that long line of Christian tradition embedded in antiquity, and a part of the wonder and loveliness of creation. As Dean Church said of him: "He ... felt himself, even in private prayer, one of the great body of God's creation and God's Church. He reminded himself of it, as he did of the Object of his worship, in the profession of his faith. He acted on it in his detailed and minute intercessions." Indeed Andrewes was a man of prayer and learning whose preaching and piety was noted as far away as Venice. Each day of his life, from 4.am to noon was spent in prayer and study. It is a shame that very few Anglicans know anything about this most important divine during the Reformation period in England, or of their heritage. The period in which Andrewes lived was perhaps "the golden years" of what became known as Anglicanism.
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LANCELOT ANDREWS
He was born at London, in 1565. He was trained chiefly at Merchant Taylor's school, in his native city, till he was appointed to one of the first Greek Scholarships of Pembroke Hall, in the University of Cambridge. Once a year, at Easter, he used to pass a month with his parents. During this vacation, he would find a master, from whom he learned some language to which he was before a stranger. In this way after a few years, he acquired most of the modern languages of Europe. At the University, he gave himself chiefly to the Oriental tongues and to divinity. When he became candidate for a fellowship, there was but one vacancy; and he had a powerful competitor in Dr. Dove, who was afterwards Bishop of Peterborough. After long and severe examination, the matter was decided in favor of Andrews. But Dove, though vanquished, proved himself in this trial so fine a scholar, that the College, unwilling to lose him, appointed him as a sort of supernumerary Fellow. Andrews also received a complimentary appointment as Fellow of Jesus College, in the University of Oxford. In his own College, he was made a catechist; that is to say, a lecturer in divinity.

His conspicuous talents soon gained him powerful patrons. Henry, Earl of Huntingdon, took him into the North of England; where he was the means of converting many papists by his preaching and disputations. He was also warmly befriended by Sir Francis Walsingham, Secretary of State to Queen Elizabeth. He was made parson of Alton, in Hampshire; and then Vicar of St. Giles, in London. He was afterwards made Prebendary and Canon Residentiary of St. Paul's, and also of the Collegiate Church of Southwark. He lectured on divinity at St. Paul's three times each week. On the death of Dr. Fulke, in 1589, Dr. Andrews, though so young, was chosen Master of Pembroke Hall, where he had received his education. While at the head of this College, he was one of its principal benefactors. It was rather poor at that time, but by his efforts its endowments were much increased; and at his death, many years later, he bequeathed to it, besides some plate, three hundred folio volumes, and a thousand pounds to found two fellowships.

He gave up his Mastership to become chaplain in Queen Elizabeth, who delighted in his preaching, and made him Prebendary of Westminster, afterwards Dean of that famous church. In the matter of Church dignities and preferments, he was highly favored. It was while he held the office of Dean of Westminster, that Dr. Andrews was made director, or president, of the first company of Translators, composed of ten members, who held their meetings at Westminster. The portion assigned to them was the five books of Moses, and the historical books to the end of the Second Book of Kings. Perhaps no part of the work is better executed than this.

With King James, Dr. Andrews stood in still higher favor than he had done with Elizabeth. The "royal pedant" had published a "Defence of the Rights of Kings," in opposition to the arrogant claims of the Popes. He was answered most bitterly by the celebrated Cardinal Bellarmine. The King set Dr. Andrews to refute the Cardinal; which he did in a learned and spirited quarto, highly commended by Casaubon. To that quarto, the Cardinal made no reply. For this service, the King rewarded his champion, by making him Bishop of Chichester; to which office Dr. Andrews was consecrated, November 3rd, 1605. This was soon after his appointment to be one of the Translators of the Bible. He accepted the bishopric with great humility, having already refused that dignity more than once. The motto graven on his episcopal seal was the solemn exclamation, "And who is sufficient for these things!" At this time he was also made Lord Almoner to the King, a place of great trust, in which he proved himself faithful and uncorrupt. In September, 1609, he was transferred to the bishopric of Ely; and was called to his Majesty's privy council. In February, 1618, he was translated to the bishopric of Winchester; which if less dignified than the archiepiscopal see of Canterbury, was then much more richly endowed; so that it used to be said, "Canterbury is the higher rack, but Winchester is the better manger." At the time of this last preferment Dr. Andrews was appointed Dean of the King's chapel; and these stations he retained till his death.

In the high offices Bishop Andrews filled, he conducted himself with great ability and integrity. The crack-brained king, who scarce knew how to restrain his profanity and levity under the most serious circumstances, was overawed by the gravity of this prelate, and desisted from mirth and frivolity in his presence. And yet the good bishop knew how to be facetious on occasion. Edmund Wailer, the poet, tells of being once at court, and overhearing a conversation held by the king with Bishop Andrews, and Bishop Neile, of Durham. The monarch, who was always a jealous stickler for his prerogatives, and something more, was in those days trying to raise a revenue without parliamentary authority. In these measures, so clearly unconstitutional, he was opposed by Bishop Andrews with dignity and decision. Wailer says, the king asked this brace of bishops," My lords, cannot I take my subject's money when I want it, without all this formality in parliament?" The Bishop of Durham, one of the meanest of sycophants to his prince, and a harsh and haughty oppressor of his puritan clergy, made ready answer," God forbid, Sir, but you should; you are the breath of our nostrils!" Upon this the king looked at the Bishop of Winchester; "Well my lord, what say you?" Dr. Andrews replied evasively, "Sir, I have no skill to judge of parliamentary matters." But the king persisted, "No put offs, my lord, answer me presently? "Then, Sir," said the shrewd Bishop, "I think it lawful for you to take my brother Neile's money, for he offers it." Even the petulant king was hugely pleased with this piece of pleasantry, which gave great amusement to his cringing courtiers.

"For the benefit of the afflicted," as the advertisements have it, we give a little incident which may afford a useful hint to some that need it. While Dr. Andrews was one of the divines at Cambridge, he was applied to by a worthy alderman of that drowsy city, who was beset by the sorry habit of sleeping under the afternoon sermon; and who, to his great mortification, had been publicly rebuked by the minister of the parish. As snuff had not then came into vogue, Dr. Andrews did not advise, as some matter-of-fact persons have done in such cases to titillate the "sneezer" with a rousing pinch. He seems to have been of the opinion of the famous Dr. Romaine, who once told his full-fed congregation in London, that it was hard work to preach to two pounds of beef and a pot of porter. So Dr. Andrews advised his civic friend to help his wakefulness by dining very sparingly. The advice was followed; but without avail. Again the rotund dignitary slumbered and slept in his pew; and again was he roused by the harsh rebukes of the irritated preacher. With tears in those too sleepy eyes of his, the mortified alderman repaired to Dr. Andrews, begging for further counsel. The considerate divine, pitying his infirmity, recommended to him to dine as usual, and then to take his nap before repairing to his pew. This plan was adopted; and to the next discourse, which was a violent invective prepared for the very purpose of castigating the alderman's somnolent habit, he listened with unwinking eyes, and his uncommon vigilance gave quite a ridiculous air to the whole business. The unhappy parson was nearly as much vexed at his huge-waisted parishioner's unwonted wakeful-ness, as before at his unseemly dozing.

Bishop Andrews continued in high esteem with Charles I; and that most culpable of monarchs, whose only redeeming quality was the strength and tenderness of his domestic affections, in his dying advice to his children, advised them to study the writings of three divines, of whom our Translator was one.

Lancelot Andrews died at Winchester House, in Southwark, London, September 25th, 1626, aged sixty-one years. He was buried in the Church of St. Saviour, where a fair monument marks the spot. Having never married, he bequeathed his property to benevolent uses. John Milton, then but a youth, wrote a glowing Latin elegy on his death.

As a preacher, Bishop Andrews was right famous in his day. He was called the "star of preachers." Thomas Fuller says that he was "an inimitable preacher in his way; and such plagiarists as have stolen his sermons could never steal his preaching, and could make nothing of that, whereof he made all things as he desired." Pious and pleasant Bishop Fei-ton, his contemporary and colleague, endeavored in vain in his sermons to assimilate to his style, and therefore said merrily of himself, "I had almost marred my own natural trot by endeavoring to imitate his artificial amble." Let this be a warning to all who would fain play the monkey, and especially to such as would ape the eccentricities of genius. Nor is it desirable that Bishop Andrews' style should be imitated even successfully; for it abounds in quips, quirks, and puns, according to the false taste of his time. Few writers are" so happy as to treat on matters which must always interest, and to do it in a manner which shall for ever please." To build up a solid literary reputation, taste and judgment in composition are as necessary as learning and strength of thought. The once admired folios of Bishop Andrews have long been doomed to the dusty dignity of the lower shelf in the library.

Many hours he spent each day in private and family devotions; and there were some who used to desire that "they might end their days in Bishop Andrews's chapel." He was one in whom was proved the truth of Luther's saying, that "to have prayed well, is to have studied well." His manual for his private devotions, prepared by himself, is wholly in the Greek language. It has been translated and printed. This praying prelate also abounded in alms-giving; usually sending his benefactions in private, as from a friend who chose to remain unknown. He was exceedingly liberal in his gifts to poor and deserving scholars. His own instructors he held in the highest reverence. His old schoolmaster Mulcaster always sat at the upper end of the Episcopal table; and when the venerable pedagogue was dead, his portrait was placed over the bishop's study door. These were just tokens of respect "For if the scholar to such height did reach, Then what was he who did that scholar teach ?"
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Davidson R. Morse
Thesis for Masters Degree
May 2003"...Upon the accession of James Stuart to the throne in 1603, Andrewes' fortunes continued to rise. James asked him to attend as one of the clergy representing the established Church at the Hampton Court Conference in 1604, where Andrewes supported the Church against the claims of the Puritans. He later led the commission charged with the translation of the books of Genesis thru II Kings for the Authorized Version of the Bible. James so valued his defense of the Church, as well as his learning, that he preferred him to the bishopric of Chichester in 1605.

This was the same year as the infamous Gunpowder Plot. The Plot was uncovered on November 3, 1605, the very day that Andrewes was consecrated bishop of Chichester and was to have been carried out on November 5, the first day Andrewes was to take the bench in the House of Lords. While the Gunpowder Plot was neither conceived nor commanded by the Pope, its discovery reopened the debate over the duties that Roman Catholic Englishmen owed to the crown. In reaction to the attempt on the life of Parliament and the king, James issued the Oath of Allegiance, with the sole purpose of distinguishing between loyal and disloyal Roman Catholic subjects or recusants. The Oath repudiated the papal doctrine that released all subjects from obedience to rulers not in communion with the Pope. The Pope condemned the Oath and the great theologian and controversialist Robert Cardinal Bellarmine wrote a stinging indictment of the English king's assumption of the rule of the Church. Though James was a theologian of some ability, he enlisted the talents of Andrewes to compose the rebuttal to Bellarmine, which he did in Tortura Torti in 1609, and again in his Responsio ad Apologiam CardinalisBellarmini in 1610. Because of his controversial works against Bellarmine James rewarded Andrewes by translating him to Ely in 1609. He was so much in favor with the king that most believed that he would be translated to Canterbury upon the death of Archbishop Richard Bancroft. However, James chose George Abbot in 1610 to fulfill a promise he had made to the Earl of Dunbar.

While bishop of Ely, Andrewes was named to a special Commission to hear a judicial case, which finally resulted in the only blemish on Andrewes' character. The case came to be known as the Essex Affair. In 1613, Archbishop Abbot, Andrewes and a panel of other clergy and laymen were commissioned by James to determine whether Lady Frances Howard and Robert Devereaux, the Earl of Essex, might gain a divorce. Robert Devereaux had been unable to consummate the marriage, and Lady Howard wished a divorce in order to marry Robert Carr, the Viscount Rochester, a favorite of king James. James made his wishes clear to the Commission that the divorce should be approved. Abbot, the Archbishop of Canterbury whom James had appointed over Andrewes, decided against divorce. It was Andrewes, who could never gainsay the king, who finally consented to the royal wishes. On the day appointed by the king for a verdict, Abbot arrived ready to make his position public. The king quashed debate and demanded a simple "Yes" or "No" vote. Abbot and his supporters left the proceedings and in the end the remaining Commission members, including Andrewes, granted the divorce. The public reaction to the verdict was to reject it as justice gone awry, but the marriage of Lady Howard to Rochester occurred quickly thereafter. In 1615 details came to light that Lady Frances had been giving potions to Robert Devereax, her first husband, to keep him from being able to consummate the marriage. She hoped that this impediment might enable her to marry Robert Carr. Sir Thomas Overbury, incarcerated in the Tower of London, knew of the Lady's conspiracy with a local chemist against her husband. Fearing that Overbury would tell what he knew to the authorities, Lady Frances Howard had Overbury poisoned in his cell in the Tower ten days before the Commission delivered its verdict. Though Andrewes had no knowledge of the conspiracy, his reputation was damaged because of his willingness to follow the demands of the king despite the testimony of canon law and the dissent of other senior prelates on the Commission."
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June 2012
Gary Waddey, who lives in Nashville wrote the Mark Lyell Andrews historical marker in Williamson Co. He found the Varney Andrews genealogy book. He and Dan Andrews are going down to Chattanooga to try and connect with the Garnett Andrews family, of Georgia then Tennessee. One of the Andrews married Avis Garnett, which would seem to be where that comes in, but that marriage is questioned by some. Dan has engaged Debritt's (?) of England to try and connect with the family of Lancelot Andrews, the famous clergy who headed the committee to translate the Bible for King James.
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Tomb stands at the east end of the south aisle. It is to Lancelot Andrews, Bishop of Winchester, who died at Southwark in 1626. The bishops of Winchester maintained a grand residence in Southwark called Winchester Palace. The partial remains of the palace are a minute's walk from the doors of the cathedral.
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Eulogy
Lancelot Andrews died at Winchester House, in Southwark, London, September 25th, 1626, aged sixty-one years. He was buried in the Church of St. Saviour, where a fair monument marks the spot. Having never married, he bequeathed his property to benevolent uses. John Milton, then but a youth, wrote a glowing Latin elegy on his death.

As a preacher, Bishop Andrews was right famous in his day. He was called the "star of preachers." Thomas Fuller says that he was "an inimitable preacher in his way; and such plagiarists as have stolen his sermons could never steal his preaching, and could make nothing of that, whereof he made all things as he desired." Pious and pleasant Bishop Fei-ton, his contemporary and colleague, endeavored in vain in his sermons to assimilate to his style, and therefore said merrily of himself, "I had almost marred my own natural trot by endeavoring to imitate his artificial amble." Let this be a warning to all who would fain play the monkey, and especially to such as would ape the eccentricities of genius. Nor is it desirable that Bishop Andrews' style should be imitated even successfully; for it abounds in quips, quirks, and puns, according to the false taste of his time. Few writers are" so happy as to treat on matters which must always interest, and to do it in a manner which shall for ever please." To build up a solid literary reputation, taste and judgment in composition are as necessary as learning and strength of thought. The once admired folios of Bishop Andrews have long been doomed to the dusty dignity of the lower shelf in the library.

Many hours he spent each day in private and family devotions; and there were some who used to desire that "they might end their days in Bishop Andrews's chapel." He was one in whom was proved the truth of Luther's saying, that "to have prayed well, is to have studied well." His manual for his private devotions, prepared by himself, is wholly in the Greek language. It has been translated and printed. This praying prelate also abounded in alms-giving; usually sending his benefactions in private, as from a friend who chose to remain unknown. He was exceedingly liberal in his gifts to poor and deserving scholars. His own instructors he held in the highest reverence. His old schoolmaster Mulcaster always sat at the upper end of the Episcopal table; and when the venerable pedagogue was dead, his portrait was placed over the bishop's study door. These were just tokens of respect "For if the scholar to such height did reach, Then what was he who did that scholar teach ?"
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Lancelot and Royalty
Queen Elizabeth delighted in his preaching, and made him Prebendary of Westminster, afterwards Dean of that famous church. With King James, Dr. Andrews stood in still higher favor than he had done with Elizabeth. The "royal pedant" had published a "Defence of the Rights of Kings," in opposition to the arrogant claims of the Popes. He was answered most bitterly by the celebrated Cardinal Bellarmine. The King set Dr. Andrews to refute the Cardinal; which he did in a learned and spirited quarto, highly commended by Casaubon. To that quarto, the Cardinal made no reply. For this service, the King rewarded his champion, by making him Bishop of Chichester; to which office Dr. Andrews was consecrated, November 3rd, 1605. This was soon after his appointment to be one of the Translators of the Bible. He accepted the bishopric with great humility, having already refused that dignity more than once. The motto graven on his episcopal seal was the solemn exclamation, "And who is sufficient for these things!" At this time he was also made Lord Almoner to the King, a place of great trust, in which he proved himself faithful and uncorrupt. In September, 1609, he was transferred to the bishopric of Ely; and was called to his Majesty's privy council. In February, 1618, he was translated to the bishopric of Winchester; which if less dignified than the archiepiscopal see of Canterbury, was then much more richly endowed; so that it used to be said, "Canterbury is the higher rack, but Winchester is the better manger." At the time of this last preferment Dr. Andrews was appointed Dean of the King's chapel; and these stations he retained till his death.

Bishop Andrews continued in high esteem with Charles I; and that most culpable of monarchs, whose only redeeming quality was the strength and tenderness of his domestic affections, in his dying advice to his children, advised them to study the writings of three divines, of whom our Translator was one.
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Lancelot's Fellowship
Once a year, at Easter, he used to pass a month with his parents. During this vacation, he would find a master, from whom he learned some language to which he was before a stranger. In this way after a few years, he acquired most of the modern languages of Europe. At the University, he gave himself chiefly to the Oriental tongues and to divinity. When he became candidate for a fellowship, there was but one vacancy; and he had a powerful competitor in Dr. Dove, who was afterwards Bishop of Peterborough. After long and severe examination, the matter was decided in favor of Andrews. But Dove, though vanquished, proved himself in this trial so fine a scholar, that the College, unwilling to lose him, appointed him as a sort of supernumerary Fellow. Andrews also received a complimentary appointment as Fellow of Jesus College, in the University of Oxford. In his own College, he was made a catechist; that is to say, a lecturer in divinity.
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Lancelot's Relationship with the Crown
He was a great favourite with Queen Elizabeth, who appointed him one of her chaplains and Dean of Westminster. At the accession of James I, Andrewes rose higher still in Court favour, and was made Bishop of Chichester in 1605, and had promotions showered upon him. Andrewes became successively Bishop of Ely and of Winchester. He headed the list of authorised translators of the Bible in 1611. Fuller tells us that James I had so great an awe and veneration of Andrewes that, in the bishop's presence, he refrained from that uncouth and unsavoury jesting in which he was accustomed to indulge at other times.
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LANCELOT ANDREWES - 1555 -1626 THE MENTOR OF REFORMED CATHOLICISM IN THE POST REFORMATION CHURCH IN ENGLAND

Lancelot Andrews was born in 1555 in London, of an ancient Suffolk family; his father, Thomas, was master of Trinity House. Lancelot attended the Cooper's free school, Ratcliff, in the parish of Stepney, and then to the Merchant Taylors' School under Richard Mulcaster. In 1571 he entered Pembroke Hall, Cambridge, whence he graduated B.A., proceeding M.A. in 1578. In 1576 he had been elected fellow of Pembroke. In 1580 he took orders; in 1581 he was incorporated M.A. at Oxford. As catechist at his college he read lectures on the Decalogue (published in 1630), which aroused great interest.

LANCELOT ANDREWES - 1555 -1626

THE MENTOR OF REFORMED CATHOLICISM IN THE POST REFORMATION CHURCH IN ENGLAND

On September 25th most of the Anglican Communion commemorates the day on which Lancelot Andrewes died. Archbishop Laud expressed this very simply in his diary, "Monday, About 4 0'clock in the morning, died Lancelot Andrews, the most worthy bishop of Winchester, the great light of the Christian world." (Laud 3:126) And what a light he was in his time and still is. Those who value the catholicity of the Church and the beauty of holiness in worship, also offer a big thank you on this day as he safeguarded the Catholic heritage in the English Church in its formative years of the Reformation period under Elizabeth I.

Andrewes' began his ministry (a ministry that was to last fifty years) c.1578, a time when the Puritans were trying their hardest, especially through pamphlets and parliaments to model the English Church on the Genevan. This would have meant discarding the episcopal and apostolic ministry, the Prayer Book, downplaying the sacraments and dismantling the structure of cathedrals. However their demands were always thwarted by Queen Elizabeth. She and the Archbishop of Canterbury (Whitgift) both appointed Andrewes as one of their chaplains, and prevailed on his skills as a preacher and theologian to address many of the issues raised by Puritans in the late 16thC. So his preaching and lecturing and later on when a bishop his Visitation Articles always stressed amongst other things the observance of Prayer Book services to be taken by a properly ordained minister, the Eucharist to be celebrated reverently, infants to be baptised, the Daily Offices to be said, and spiritual counselling to be given where needed.

One cannot read Andrewes' sermons or use his prayers without being aware of the centrality of the Eucharist in his life and teaching. It had been the heart of worship in the early Church when the local bishop and people came together constantly to celebrate Christ's glorious death, and partake of His most blessed Body and Blood. That partaking fell into disuse in the mediæval church and was replaced instead by adoration of the Host at the elevation during the Canon. For Andrewes the Eucharist was the meeting place for the infinite and finite, the divine and human, heaven and earth. "The blessed mysteries ... are from above; the 'Bread that came down from Heaven,' the Blood that hath been carried 'into the holy place.' And I add, ubi Corpus, ubi sanguis Christi, ibi Christus". We here "on earth ... are never so near Him, nor He us, as then and there." Thus it is to the altar we must come for "that blessed union [which] is the highest perfection we can in this life aspire unto." Unlike his contemporary Puritans it was not the pulpit but the altar, glittering with its candles and plate, with incense wafting to God, that was the focal point for worship in Andrewes' chapel.

The reason that Andrewes placed so much importance on reverence in worship came from his conviction that when we worship God it is with our entire being, that is, both bodily and spiritually. At a time when little emphasis was placed on the old outward forms of piety Andrewes maintained, "if He hath framed that body of yours and every member of it, let Him have the honour both of head and knee, and every member else."

During those fifty years Andrewes ministry touched all walks of life. He was chaplain to reigning monarchs for forty years; constant preacher at Court especially for James I; vicar of an important London parish, St. Giles, Cripplegate; and a prebendary of St. Paul's Cathedral for fifteen years. He was also Master of Pembroke College, Cambridge for a similar period; a prebendary and then Dean of Westminster Abbey for a total of eight years; Almoner and Dean of the Royal Chapel and finally a bishop for twenty-two years. He therefore not only held influential positions but also ministered to many who held important positions of State. Yet his congregations came from all walks of life, apart from royalty, politicians and gentry, there were actors, artisans, musicians, students, common folk and clerics. Contemporaries admired his preaching and piety, and eagerly awaited the publication of his sermons. Whilst he was a prebendary of St. Pancras stall at St. Paul's he restored the ancient office of confessor. Accordingly, "especially in Lent time" he would "walk duly at certain hours, in one of the Iles of the Church, that if any came to him for spirituall advice and comfort, as some did, though not many, he might impart it to them."

So it is not surprising that for many in the seventeenth century Andrewes was considered the authority on worship, and so what he practised in his beautiful chapel, designed for Catholic worship, became their standard for the celebration of the Liturgy. As Andrewes was steeped in the teachings of the Fathers and the liturgies of both Eastern and Western churches it meant that in intention and form he followed the 1549 Prayer Book more than the 1559. His practice shaped the Scottish Prayer Book of 1637 (adopted by the American Episcopal Church in the 1789), and the reshaping of the Liturgy in the English Church in 1662. The 1662 Prayer Book, following Andrewes' practice, restored the rubrics for the manual acts at the offertory and consecration. Since then all Prayer Books compiled in various parts of the Anglican Communion are closer to the 1549 Prayer Book - a liturgy in Cranmer's eyes to be only a stop-gap, but for Andrewes it reflected the practices and beliefs of the Church for over a thousand years.

As a preacher Andrewes was highly esteemed by contemporaries and later generations. In modern times Eliot referred to Andrewes as "the first great preacher of the English Catholic Church" who always spoke as "a man who had a formed visible Church behind him, who speaks with the old authority and the new culture, whilst his sermons "rank with the finest English prose of their time, of any time." As well as teaching the Catholic faith according to the Fathers his sermons also reflected an appreciation of beauty as well as knowledge of commerce, trade, art, theatre, navigation, husbandry, science, astronomy, cosmography, fishing, nature, shipping, and even the new discoveries of the world.

But Andrewes himself would have said, as indeed he did to Sir Francis Walisingham, that his whole life and teaching were indebted to the Fathers, especially the Eastern. One has only to be reasonably familiar with the Fathers,to see how much of their teachings were preached by him. For example the Cappadocian Fathers on the Eucharist, the Trinity and Christology, Cyprian on prayer, Anselm on sin and Bernard on atonement.

There is no doubt therefore that Andrewes saw himself as standing in that long line of Christian tradition embedded in antiquity, and a part of the wonder and loveliness of creation. As Dean Church said of him: "He ... felt himself, even in private prayer, one of the great body of God's creation and God's Church. He reminded himself of it, as he did of the Object of his worship, in the profession of his faith. He acted on it in his detailed and minute intercessions." Indeed Andrewes was a man of prayer and learning whose preaching and piety was noted as far away as Venice. Each day of his life, from 4.am to noon was spent in prayer and study. It is a shame that very few Anglicans know anything about this most important divine during the Reformation period in England, or of their heritage. The period in which Andrewes lived was perhaps "the golden years" of what became known as Anglicanism.

Lancelot Andrewes (1555-1626) was born at Allhallows, Barking, in 1555. He was an excellent scholar at Merchant Tailor's School, and gained a fellowship at Pembroke College, Cambridge. When Jesus College, Oxford, was founded, young Andrewes was invited to be one of its foundation fellows, and in 1580 he took holy orders. He was a great favourite with Queen Elizabeth, who appointed him one of her chaplains and Dean of Westminster. At the accession of James I, Andrewes rose higher still in Court favour, and was made Bishop of Chichester in 1605, and had promotions showered upon him. Andrewes became successively Bishop of Ely and of Winchester. He headed the list of authorised translators of the Bible in 1611. Fuller tells us that James I had so great an awe and veneration of Andrewes that, in the bishop's presence, he refrained from that uncouth and unsavoury jesting in which he was accustomed to indulge at other times. This admirable prelate, "an infinite treasure, an amazing oracle," died at Winchester House, Southwark, on September 25, 1626. His English Sermons, at the particular desire of Charles I, were collected by Laud and Buckeridge, and ninety-six of them were published in 1628. In his lifetime there had only appeared a little volume of sermons on the Lord's Prayer, entitled Scala Cæli, in 1611.
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HISTORY OF THE ANDREWS FAMILY, a Genealogy of Robert Andrews and his descendants 1635 to 1890 by H. Franklin Andrews, Attorney at Law
Audubon, Iowa
William E. Brinkerhoff 1890

We should hardly do justice to the family history, if we omitted to refer to Bishop Lancelot Andrewes, D. D. and will quote from his biography:

Lancelot Andrews, D. D., Bishop of Winchester, one of the most illustrious of the prelates of England, was born in 1555 in Thames street, Allhallows, Barking, London. His father Thomas, was of the ancient family of the Suffolk Andrewes; in his later years he became master of Trinity House.

Lancelot was sent while a mere child to the Cooper's Free School, Ratcliff, in the parish of Stepney. From this the youth passed to Merchant Taylor's School, then under the celebrated Richard Mulcaster. In 1571 he was entered at Pembroke College, Cambridge. He was here one of the first four scholars upon the foundation of Dr. Thomas Watts, successor of the venerable* Nowell. Contemporaneously he was appointed to a scholarship in Jesus College, Oxford, at the request of the founder (Dr. Price), by Queen Elizabeth. In 1574-5, he took his degree of B. A. ; in 1576 he was chosen to a fellowship at his college; in 1578 he proceeded M. A. ; in 1580 he was ordained, and in the same year his name appears as junior treasurer; in 1581 he was senior treasurer, and on July 11 was incorporated M. A. at Oxford.

On passing M. A. he was appointed catechist in his college and read letters upon the Decalogue, afterward published causing a furor of interest far and near, as his first quaint biographer Isaacson tells. The notes of these lectures printed in 1642, authenticate themselves; later editions have been suspiciously enlarged, and otherwise altered for the worse.

The notes are historically valuable and important, inasmuch as with Bishops Jewell and Bilson, he teaches in them, that Christ is offered in a sacrament, that is, his offering represented and a memory of his passion celebrated.

Nothing can be more definite or emphatic than Andrewes' repudiation of a real external sacrifice in the bread and wine.

From the university Andrewes went into the North by invitation of Henry Hastings, Earl of Huntingdon, lord president of the North. In 1585 he is again found at Cambridge taking his degree of B. D. In 1588 he succeeded Crowley in the vicarage of St. Giles, Cripplegate. Here he delivered his most penetrative and striking sermons on the Temptation in the wilderness, and the Lord's Prayer—the former published in 1592, the latter in 1611. In a great sermon on April 10, Easter week, 1588, he most effectively, and with burning eloquence, vindicated the Protestantism of the Church of England against the Eomanists. It sounds oddly to have "Mr. Calvin" adduced herein and elsewhere as a new writer, with lavish praise and affection. Passing other ecclesiastical advancements, Andrewes was preferred by Grindal, at the suit of Walsingham, lo the prebendary stall of St. Pancras in St. Paul1s, London, in 1589. The prebendary had "the courage of his opinions," for Sir John Harington records that Sir Francis Walsingham his patron, having laboured to get him to maintain certain points of ultra- Puritanism, he refused, having, as the garalous knight, in his State of the Church of England, cunningly remarks, "too much of the AvSpoS. in him to be scared with a councillor1s frown or blown aside with his breath," and accordingly answered him plainly, that "they were not only against his learning, but his conscience." On September 6, 1589, he succeeded Fulke as master of his own college of Pembroke, being at the time, one of the chaplains of Archbishop Whitgift. His mastership of Pembroke was a success in every way. In 1589-90, as one of the twelve chaplains of the queen, he preached before her, a singularly outspoken sermon (March 4, 1590). Inthis yer.r, en October 13, he preached his introductory lecture at St. Paul's upon undertaking to comment upon the first four chapters of Genesis. These form part of the Orphan Lectures, of the folio of 1657, than which there is no richer contribution to the theological literature of England, notwithstanding the imperfection of the notes in some cases. He was an incessant worker as well as preacher. He delighted to move among the people, and yet found time to meet with a society of antiquaries, whereof Raleigh, Sidney, Burleigh, Arundel, the Herberts, Saville, Stow, and Camden, were members. What by his often preaching testifies Isaacson, at St Gile's, and his no less often reading in St Paul's, he became so infirm that his friends despaired of his life. His charities were lavish, and yet discriminative.

The dearth of 1594 exhibits him as another Joseph in his care for the afflicted and poor of "the Israel of God." In 1595 appeared The Lambeth Articles, a landmark in our national church history. Andrewes adopted the doctrine of St Augustine as modified by Aquinas. Philosophically, as well as theologically, his interpretations of these deep things remain a permanent advance in theological-metaphysical thought. In 1598 he declined offers of the two bishoprics of Ely and Salisbury, his "noloepiscopari" resting on an intended alienation of the lands attached to these sees. On Nov. 23, 1600, was preached at Whitehall his memorable sermon on Justification, around which surged a controversy that is even now unspent. The preacher maintained the evangelical view as opposed to the sacerdotal.

On July 4, 1691, he was appointed Dean of Westminster,and his sedulousness over the renowned school is magnified by Bishop Hacket in his Life of Archibishop Williams. On July 25, 1603, Andrewes assisted at the coronation of James I. In 1604 he took part in the Hampton Court Conference, and better service, was one of the committee to whom we owe our authorised version of Holy Scripture. The Dean frequently preached before the king, and his majesty's own learning, given him by George Buchanan, made him a sympathetic hearer.

Many of these sermons are memorable from their results and place in our eclesiastical history. In 1605 he was appointed, after a third declinature, bishop of Chichester. In 1609 he published his Tortura Torti, in answer to Bellarmine's Matthceus Tortus. This work is one of many born of the gunpowder plot and related controversies. It is packed full of learning, and yet the argument moves freely. Nowhere does Audrewes' scholarship cumber him. It is as a coat of mail, strong but mobile. In this same year he was transferred from Chichester to Ely. His studiousness here was as intent as before. He again assailed Bellarmine in his Responsio ad Apol- ogiam, a treatise never answered. From 1611 to 1618 Andrewes is to be traced as a preacher and controversialist in season and out of season. In 1617 he attended the king to Scotland. In 1618 he was translated to the see of Winchester. In this year he proceeded to the Synod of Dort. Upon his return he became in word and deed a model bishop, while in every prominent ecclesiastical event of the period he is seen in the front, but ever walking in all beauty of modesty and benignity. His benefactions were unprecedented. His learning made him the equal friend of Grotious, and of the foremost contemporary scholars.

His preaching was unique for its combined rhetorical splendor and scholarly richness, and yet we feel that the printed page poorly represents the preaching. His piety was that of an ancient saint, semi-ascetic and unearthly in its self-denial, but rooted in a deep and glowing love for his Lord. No shadow rests on his beautiful and holy life. He died Sept. 25, 162(5, and the leaders in church and state mourned for him as for a father. Brittanica. ]

Walter records this of him; Neal, bishop of Durham, and bishop Andrewes were standing together behind the king's chair at dinner, when king James turned to them and said "My lords, can not I take my subjects' money when I want it without all this formality in parliament?" bishop Neal readily answered, "God forbid, sire, but you should, you are the breath of our nostrils." The king then turned to bishop Andrewes; "Well, my lord, and what say you?" "Sir," said Andrewes, "Ihave no skill to judge of parliamentary cases." The king answered, *'No put offs, my lord, answer me immediately." "Then sir," said he, "I think it lawful for you to take my brother Neal's money, for he offers it."

King James had such a veneration for this excellent prelate that he refrained from all levity in his presence. He was made a privy councilor by king James I, and was in no less esteem with king Charles I. His was a life of prayer, a great portion of five hours every day was spent in the exercise of devotion.